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j 




























LEXICON AND HISTORY 


OF 


FREEMASONRY 













































LEXICON AND HISTORY 


OF 


FREEMASONRY 


CONTAINING 


DEFINITIONS OF ALL ITS COMMUNICABLE TERMS, 
NOTICES OF ITS TRADITIONS AND ANTIQUITIES, 


TOGETHER WITH 


AN ACCOUNT OF ALL THE RITES AND MYSTERIES OF THE 

ANCIENT WORLD 


BY 


ALBERT G. MACKEY, M. D., 

M 

Grand Secretary and Grand Lecturer of the Grand Lodge of South Carolina; Secretary General 
of the Supreme Council, Thirty-third Degree, for the Southern Jurisdiction of the 
United States : G.' .H.' .P.'. of the Grand Chapter of South Carolina, etc. 


^iy^OfxaL oZf eoTi, -&vpag d' eTrWeode —0P4>. 

" I will reveal to those to whom it is lawful, 

But close the door against the uninitiated.” 

Orphic Hymn. 


, O 


PHILADELPHIA 

McCLURE PUBLISHING CO. 

1909 







Copyright, 1008 and 1900 
T. A. McCLURE 


Ail Rights Reserved 


© 

24as77 

SEr 2i ; 1909 


GnORGB S. FttRGtTSOKf COMFANV^ 
FRINTBRS AMD Bt.ECTROTyPBRS^ 
PHlCADaLPHIA, PBNNA, 








PREFACE. 


The title-page of this work will sufficiently explain the 
nature of its contents. It is intended to furnish the in¬ 
quirer, by an easy mode of reference, with a definition of 
all the terms peculiar to our order—an explanation of the 
symbols with which it abounds—a record of its numerous 
histories and traditions—and an illustration of the various 
points of difficulty which are continually embarrasing the 
progress of the Masonic student. 

The time has passed when a Mason could expect to obtain 
the reputation of a skilful workman by a mere hackneyed 
knowledge of the ritual of our order. Something more 
than this, the Master who desires to perform his duties 
faithfully and well, must bring to the pedestal. The intel¬ 
ligent brother will expect from him who sits in the place of 
wisdom, not only an ability to explain the ceremonies which 
distinguish our institution, but a capacity to trace them to 
their primitive source, and a knowledge of the history and 
antiquities of the order. 

The numerous instructive works, that have lately issued 
from the press on the science of Freemasory, render it now 
inexcusable that the Mason should be without some portion 
of that knowledge which is hereafter to be demanded as 
the test of a skilful workman. To give to every brother 
an opportunity of obtaining the necessary information, by 
placing before him, in a compendious form, the matter 
scattered through many volumes, some of which are, in this 
country, rare and generally inaccessible, is the object of 
the Lexicon now presented to the public. 

(ix) 



X 


PREFACE. 


A work of this kind has, hitherto, I believe, been unknown 
in our language. Glossaries of all the arts and sciences 
abound, but Freemasonry is without its appropriate Dic¬ 
tionary. How I have supplied this defect is not for me, 
but for my readers, to judge. 

This work, though the labour of years, is still, I know, 
imperfect. Yet, '‘with all its imperfections on its head,'' 
I present it to my brethren, because I know that I am not 
asking more than I shall receive, when I crave—for its 
excellencies, their candid consideration—for its errors, their 
fraternal indulgence. 


A. G. Mackey. 


LEXICON OF FREEMASONRY. 


A. 

Abbreviations. Abbreviations are much more in use among 
French than among English or American Masons. An alpha¬ 
betical list, however, of those principally employed, is ap¬ 
pended for the benefit of such as may be engaged in the exami¬ 
nation of masonic writings. It must be observed, that a ma¬ 
sonic abbreviation is generally distinguished by three points in 
a triangular form (thus, ;.) following the letter: various at¬ 
tempts have been made to explain the origin of these dots, but 
if they have any allusion at all, we presume it to be to the three 
lesser lights placed in a triangular form around the altar, or, as 
they were first introduced by our French brethren, they may 
refer to the situation of the three principal officers of the lodge 
in the French rite, where the Master sits in the east and the two 
Wardens in the west. Ragon says that the three points were 
first used on the 12th of August, 1774, by the Grand Orient of 
France in an address to its subordinates. 

A.-. Dep.*. Anno Depositionis. In the year of the deposit. 
The date used by Royal and Select Masters. 

A.*. Inv.\ Anno Inventionis. In the year of the discovery. 
The date used in Royal Arch Masonry. 

A.'. L.*. Anno Lucis, In the year of light. The date used in 
Ancient Craft Masonry. 

A;. L;. G;. D;. G.’. A.*. D.*. L.*. U.*. A la Gloire du 
Grand Architecte de U Univers. To the glory of the Grand 
Architect of the Universe. The caption of all French Masonic 
writings. 


II 



ABB 


LEXICON OF FREEMASONRY. 


ABB 


A;. UO;. A TOrient, or at the East. The seat of the lodge. 
{French,) 

A;. M;. Anno Mundi, or in the year of the world. The date 
used in the Ancient and Accepted or Scotch rite. 

A;. O;. Anno Ordinis, or in the year of the Order. The 
date used by Knights Templars. 

B;. A;. Buisson Ardente, or Burning Bush. {French.) 

B;. B.-. Burning Bush. These two abbreviations are found 
in the caption of documents of the Ancient and Accepted rite. 

C.'. C.'. Celestial Canopy. Another abbreviation found in 
the same documents. 

E;. A;. Entered Apprentice. 

F.\ Frcre, or Brother. {French.) 

F;. C.‘. Fellow Craft. 

FF;. Freres, or Brethren. {French.) 

G;. Grand. 

G;. L.*. Grand Lodge. 

G;. M;. Grand Master. 

I;. T.-. N.-. O;. T;. G.*. A.\ O.*. T.*. U.*. In the name of 
the Grand Architect of the Universe. Sometimes found at the 
head of English diplomas. 

J;. W.-. Junior Warden. 

M;. M;. Mois Magonnique, or masonic month.' {French.) 
March is the first masonic month among French Masons. 

M;. M;. Master Mason. 

M;. W.-. Most Worshipful. 

R:. A;. Royal Arch. 

R.. ~f".. Rose Croix. The mark attached to their signature, 
by thos^ who are in possession of the degree of Prince of Rose 
Croix. 

R:. a. Respectable loge, or Worshipful lodge. (French 

R.'. W;. Right Worshipful. 

S;. P.*. R;. S;. Sublime Prince of the Royal Secret. 

S;. S;.S;. Trois fois salut, or thrice greeting. The caption 
ol hrench masonic writings. 

S;. W.-. Senior Warden. 


12 


ABI 


LEXICON OF FREEMASONRY. 


ABR 


T;. G;. A.\ O:. T;. U;. The Grand Architect of the Uni¬ 
verse. 

V.*. Venerable, or Worshipful. {French.) 

V;. L.*. Vraie lumiere, or true light. {French.) 

V;. W;. Very Worshipful. 

W;. M;. Worshipful Master. 

An oblong square is the sign adopted for the word 
‘lodge.’’ 

cg 3 . Two squares indicate the plural, or ‘"lodges.” 

Abif. A Hebrew word VON , signifying “ his father.” 
The word ab, or father, was a title of honour “often used,” says 
Adam Clarke, “in Hebrew, to signify a master, inventor, or 
chief operator.” In this sense it is used in II Chronicles, ch. 
iv. V. 1 6, where it is said, “the pots also, and the shovels, and 
the flesh hooks, and all their instruments, did Huram his father, 
{Huram abif,) make to King Solomon.” The Greek, Latin, 
French, and English versions, translate the Hebrew words 
literally as “Hiram his father,” but Luther in his German ver¬ 
sion has preserved the spirit of the original by writing “mochte 
Huram Abif,” looking upon this latter word as a title of honour 
bestowed by Solomon on his chief builder. See Hiram the 
builder. 

Ablution. A purification by water, whereby, in some of 
the higher degrees of masonry, the candidate is supposed, as in 
the religious systems of antiquity, to be cleansed from the taint 
of an inferior and less pure condition, so as to be prepared for 
initiation into a higher and purer degree. See Lustration. 

Abraxas. In the MS. found by Mr. Locke in the Bodleian 
library, the original of which is said to have been in the hand¬ 
writing of King Henry VL, it is asserted that Masons conceal, 
among other secret arts in their possession, “the facultye of 
Abrac.” This is an evident allusion to the word Abraxas, 
which was the name applied by the arch-heretic Basilides to the 

13 


ABR 


LEXICON OF FREEMASONRY. 


ABR 


Supreme Deity, from whom all other deities were emanations, 
being seven in number, with 365 virtues, which were typified by 
the numerical value in Greek of the word, as is shown below. 
It, like the incommunicable name of God among the Jews, was 
supposed to be possessed of magical virtues. Abraxas was also 
the name of small statues, on which were inscribed figures of 
the Egyptian gods, combined with Hebrew and Zoroasteric 
symbols, and characters in a variety of languages. According 
to Beausobre and Lardner, these stones were mostly of Egyp¬ 
tian origin. The deity Abraxas is said to be identical with 
Mithras or the sun. The letters of both names, taken accord¬ 
ing to their numerical value in the Greek language, amount 
exactly to 365, thus: 


a = I 

= 2 

p = 100 

a = l 

60 

a = 1 

5 = 200—365 


p. = 40 

€ == 5 

I = 10 

e - 9 

p = 100 

a = I 

9 = 200—365 


The word Abraxas is of uncertain origin. Saumaise says that 
it is purely Egyptian, and should properly be pronounced Abra- 
sax. Beausobre, in his History of Manicheism, enters into a 
long etymological disquisition to prove that it is derived from 
two Greek words A/Spo^ Xaco, and signifies “ the magnificent 
Saviour, he who heals and preserves.’’ AyS/009 is also an 
epithet of the sun, and hence we again come to the conclusion 
that Mithras and Abraxas are identical. 

It was therefore typical of the annual course of the earth 
around the sun, constituting the solar year, and was a part of 
the sun worship of the first seceders from pure Freemasonry. 

It is a singular coincidence, that Belenus, the deity of the 
Gauls, and who is supposed from his form and ornaments to be 

14 



ABS 


LEXICON OF FREEMASONRY. 


ACA 


identical with Mithras, was also equivalent, in the numerical 
value of the letters of his name in Greek, to 365, thus: 

^ rf X € 1/ o 9 

2, 8, 30, 5, 50, 70, 200—365. 

Absence. It is contrary to the principles of Freemasonry 
to inflict pecuniary fines for non-attendance. The obligations 
and duties inculcated by the order are of such a nautre, as to 
compel the attendance of its members who are without reason¬ 
able excuse. It would, therefore, be a descent in the grade of 
punishment, and manifestly tend to weaken the solemn nature 
of those obligations which every member and officer contracts, 
were the lodge to attempt the imposition of any trifling pecu¬ 
niary penalty for inexcusable absence. The regular attendance 
of each brother, at his lodge, is strictly insisted on in the ancient 
charges, which prescribed as a rule, that no Master or Fellow 
could be absent from the lodge, especially when warned to ap¬ 
pear at it, without incurring a severe censure, until it appeared 
to the Master and Wardens that pure necessity hindered him,^' 
This regulation has been perpetuated by the modern constitu¬ 
tions. 

Acacia. The ancient name of a plant, most of whose species 
are evergreen, and six of which, at least, are natives of the 
East. The acacia of Freemasonry is the Mimosa Nilotica of 
Linnaeus, a shrub which grew in great abundance in the neigh¬ 
bourhood of Jerusalem. According to the Jewish law, no inter¬ 
ments were permitted within the walls of the city, and as it 
was unlawful for the cohens or priests to pass over a grave, it 
became necessary to place marks wherever a dead body had been 
interred, to enable them to avoid it. For this purpose, the 
acacia was used. Much of the masonic history of the acacia is 
incommunicable, but it may be permitted to say, that its ever¬ 
green nature, united to other circumstances, is intended to re¬ 
mind us of the immortality of the soul. The Greek word axaxta 
signifies ‘innocence or freedom from sin;’' and Hutchinson, 

15 


ACA 


LEXICON OF FREEMASONRY. 


ACC 


who fancifully supposes the Master's to be a Christian degree, 
exemplifying the rise of the Christian dispensation after the 
destruction of the Mosaic, alluding to this Greek meaning of 
acacia, says that it implies “ that the sins and corruptions of the 
old law, and devotees of the Jewish altar, had hid religion from 
those who sought her, and she was only to be found where inno- 
cence survived, and under the banner of the divine lamb.” 
(Spirit of Masonry, p. 99). Without adopting this heresy, w^e 
shall find abundant reason for admiring the propriety of the 
Greek meaning, as applied to him whose history is, in our order, 
most closely connected with the acacia. Coincident with the 
acacia, were the palm of the Egyptian mysteries, the myrtle of 
the Grecian, and the mistletoe of the Druids. 

Acacian. A term derived from axaxia, innocent,” and 
signifying a Mason, who, by living in strict obedience to the 
obligations and precepts of the fraternity, is free from sin. 
First used, I believe, by Hutchinson. 

Accepted. A title which, as applied to Freemasons, is equiv¬ 
alent to the term “ initiated.” It alludes to the acceptance 
into their society, by operative Masons, of those who were not 
operatives. An Accepted Mason is one who has been adopted 
into the order, and received the freedom of the society, as is the 
case with other companies in Europe. This is evident from the 
regulations made on St. John's day, 1663,'under the Grand 
Mastership of the Earl of St. Albans, where the word is re¬ 
peatedly used in this sense. Thus: ‘‘ No person hereafter, who 
shall be accepted a Freemason, shall be admitted into any lodge 
or assembly, until he has brought a certificate of the time and 
place of his acceptation, from the lodge that accepted him, unto 
the Master of that limit or division where such lodge is kept.” 
And again: No person shall be made or accepted a Freema¬ 
son, unless,” etc. 


16 


ACC 


LEXICON OF FREEMASONRY. 


ADM 


Acclamation. A certain form of words used in connex¬ 
ion with the battery. In the Scotch rite it is huzza; in French, 
vivat; and, in the rite of Misraim, hallelujah. In the York, 
it is so mote it he. 

Achad. Hebrew ins. One of the masonic names of God, 
signifying the one. It is derived from the passage in Deutero¬ 
nomy vi. 4: “Hear, O Israel: the Lord our God is {achad) one.'’ 

Achishar. He is mentioned in i Kings iv. 6, under the name 
of Ahishar, as being “ over the household.” He was the stew¬ 
ard, or, as Adam Clarke says, the Chamberlain of Solomon. 
The masonic spelling of the name, Achishar, is more consonant 
with the Hebrew than that adopted by the English translators 
of the Bible. He is one of the persons referred to in the degree 
of Select Master. 

Acknowledged. Candidates who are invested with, the 
Most Excellent Master's degree, are said to be “ received and 
acknowledged ” as such; because, as the possession of that de¬ 
gree supposes a more intimate knowledge of the science of ma¬ 
sonry, the word acknowledged is used to intimate that such a 
character is conceded to its possessors. The word received 
conveys an allusion to the original reception of the first M. E. 
Masters by King Solomon. 

Acting Grand Master. By the constitutions of England, 
whenever a prince of the blood royal accepts the office of Grand 
Master, he is empowered to appoint a peer of the realm as Act¬ 
ing Grand Master. 

Admission. The requisites for admission into our order are 
somewhat peculiar. The candidate must be free born, under 
no bondage, of at least twenty-one years of age, in the posses¬ 
sion of sound senses, free from any physical defect or dismem- 

17 


ADO 


LEXICON OF FREEMASONRY. 


ADO 


berment, and of irreproachable manners, or, as it is technically 
termed, '‘under the tongue of good report.’^ No atheist, eunuch, 
or woman can be admitted. The requisites as to age, sex, and 
soundness of body, have reference to the operative character 
of the institution. We can only expect able workmen in able- 
bodied men. The mental and religious qualifications refer to 
the duties and obligations which a Freemason contracts. An 
idiot could not understand them, and an atheist would not re¬ 
spect them. Even those who possess all these necessary qualifi¬ 
cations can be admitted only under certain regulations. Not 
more than five candidates can be received at one time except in 
urgent cases, when a dispensation may be granted by the Grand 
Master, and no applicant can receive more than two degrees 
on the same day. To the last rule there can be no exception. 

Adoniram. The principal receiver of King Solomon’s tri¬ 
bute, and the chief overseer of the 30,000 brethren who were 
sent to cut the timber for the temple in the forests of Lebanon. 
He is introduced in the degrees of Secret and Perfect Master, 
and Intendant of the Building, in the Scotch rite, and in the 
degree of Royal Master. He is said to have married a sister of 
Hiram the Builder. 

Adoniramite Masonry. Magonnerie Adonhiramite. This 
rite was established in France at the close of the eighteenth 
century. It consists of twelve degrees, namely: i. Entered 
Apprentice; 2, Fellow Craft; 3, Master Mason; 4, Perfect Mas¬ 
ter; 5, Elect of Nine; 6, Elect of Perignan; 7, Minor Architect, 
or Scotch Apprentice; 8, Grand Architect, or Scotch Fellow 
Craft; 9, Scotch Master; 10, Knight of the East; ii, Knight 
of Rose Croix; 12, Prussian Knight. 

Of these degrees, the 6th, 7th, 8th, and 9th are peculiar to 
Adoniramite Masonry; the others do not much differ from the 
corresponding degrees in the ancient Scotch rite. The title of 
the order is derived from Adoniram, who took charge of the 

18 


ADO 


LEXICON OF FREEMASONRY. 


ADO 


works after the loss of the principal conductor, and to the time 
of whose superintendence the legends of the most important 
degrees refer. 

Adonis, Mysteries of. The mysteries which, in Egypt, 
the cradle of all the Pagan rites, had been consecrated to Osiris, 
in passing over into Phenicia were dedicated to Adonis.* Ac¬ 
cording to the legend, Venus, having beheld Adonis when a 
child, became so enamoured of him, that she seized him, and 
concealing him from sight, exhibited him to Proserpine alone. 
But she, becoming equally enamoured of his beauty, sought to 
obtain possession of him. The dispute between the goddesses 
was reconciled by Jupiter, who decided that Adonis should 
dwell six months of the year with Venus, and the remaining six 
months with Proserpine. This decree was executed; but 
Adonis, who was a great hunter, was afterward killed on Mount 
Libanus by a wild boar, who thrust his tusk into his groin. 
Venus, inconsolable for his death, inundated his body with her 
tears, until Proserpine, in pity, restored him to life. Macrobius 
explains the allegory thus: “ Philosophers have given the name 
of Venus to the superior hemisphere of which we occupy a part, 
and that of Proserpine to the inferior.f Hence Venus, among 
the Assyrians and Phenicians, is in tears, when the Sun, in his 
annual course through the twelve signs of the Zodiac, passes 
over to our antipodes. For of these twelve signs, six are said to 
be superior, and six inferior. When the Sun is in the inferior 
signs, and the days are consequently short, the goddess is sup¬ 
posed to weep the temporary death and privation of the Sun, de¬ 
tained by Proserpine, whom we regard as the divinity of the 


* Adonis, in the Phenician language, like Adon in the cognate Hebrew, 
signifies lord or master. The idol Tammuz, mentioned in the 8th chapter 
of Ezekiel, was considered by Jerome, and after him by Parkhurst, as 
identical with Adonis. 

f By superior hemisphere he means the Northern, and by inferior the 
Southern. 


19 



ADO 


LEXICON OF FREEMASONRY. 


ADO 


southern or antipodal regions. And Adonis is said to be re¬ 
stored to Venus, when the Sun, having traversed the six inferior 
signs, enters those of our hemisphere, bringing with it an in¬ 
crease of light and lengthened days. The boar which is sup¬ 
posed to have killed Adonis is an emblem of winter; for this ani¬ 
mal, covered with rough bristles, delights in cold, wet, and miry 
situations, and his favourite food is the acorn, a fruit peculiar to 
winter. The Sun is said, too, to be wounded by the winter, since, 
at that season, we lose its light and heat; effects which death pro¬ 
duces upon animated beings. Venus is represented on Mount 
Libanus in an attitude of grief; her head, bent and covered with 
a veil, is sustained by her left hand near her breast, and her 
countenance is bathed with tears. This figure represents the 
earth in winter, when, veiled in clouds and deprived of the Sun, 
its powers have become torpid. The fountains, like the eyes of 
Venus, are overflowing, and the fields, deprived of their floral 
ornaments, present a joyless appearance. But when the Sun, 
emerging from the southern regions of the earth, passes the 
vernal equinox, Venus is once more rejoiced, the fields are again 
embellished with flowers, the grass springs up in the meadows, 
and the trees recover their foliage.’’ 

The cultivation of the mysteries of Adonis was propagated 
from Phenicia into Assyria, Babylonia, Persia, Greece, and Sic¬ 
ily. The celebration began in Phenicia at the period when the 
waters of the river Adonis, which descend from Mount Lib- 
anus, are tinged with a reddish hue derived from the colour of 
the soil peculiar to the mountain. The Phenician women be¬ 
lieved that the wound of Adonis was annually renewed, and 
that it was his blood which coloured the stream. The phenom¬ 
enon was the signal for the commencement of the rites. Every 
one assumed the appearance of profound grief. At Alexandria, 
the queen bore the statue of Adonis, accompanied by the noblest 
females of the city, carrying baskets of cakes, bottles of per¬ 
fumes, flowers, branches of trees, and pomegranates. The pro¬ 
cession was closed by women bearing two beds splendidly em¬ 
broidered in gold and silver, one for Venus and the other for 

20 


ADO 


LEXICON OF FREEMASONRY. 


ADO 


Adonis. At Athens they placed in various parts of the city the 
figure of a dead youth. These figures were afterward taken 
away by women clad in the habiliments of mourning, who cele¬ 
brated their funeral rites. On the second day of the mysteries, 
sorrow was converted into joy, and they commemorated the 
resurrection of Adonis. The mysteries of Adonis were, at one 
time, introduced into Judea, where the Hebrew women were 
accustomed to hold an annual lamentation for him, under the 
name of Tammuz, of which Ezekiel speaks, viii. 14: '' Behold 
there sat women weeping for Tammuz.” According to Calmet 
and Faber, Adonis was also identical with Baal-peor, the idol 
of the Moabites, mentioned in the twenty-fifth chapter of 
Numbers. 

Our knowledge of the ceremonies which accompanied the 
Adonisian initiation is but scanty. “ The objects represented,” 
says Duncan, were the grief of Venus and the death and re¬ 
surrection of Adonis. An entire week was consumed in these 
ceremonies: all the houses were covered with crape or black 
linen: funeral processions traversed the streets, while the de¬ 
votees scourged themselves, uttering frantic cries. The orgies 
were then commenced, in which the mystery of the death of 
Adonis was depicted. During the next twenty-four hours, all 
the people fasted, at the expiration of which time the priests 
announced the resurrection of the god. Joy now prevailed, and 
music and dancing concluded the festivals.”* 

Julius Fermicius, a Christian writer of the fourth century, 
thus describes a portion of the Adonisian ceremonies if 

On a certain night an image is laid out upon a bed, and be¬ 
wailed in mournful strains. At length, when they are satiated 
with their fictitious lamentation, light is introduced, and the 


* Religions of Profane Antiquity; their Mythology, Fables, Hieroglyph¬ 
ics, and Doctrines. Founded on Astronomical Principles. By Jonathan 
Duncan, B. A. p. 350. 

t In an oration inscribed to the Emperors Constans and Constantius. 
The classical reader may compare the original language of Fermicius, 
which I here insert: Nocte quadam simulacrum in lectica supinum ponitur, 
2 21 



ADO 


LEXICON OF FREEMASONRY. 


ADO 


priest, having first anointed the mouths of all those "who had 
been weeping, whispers with gentle murmur: Trust ye, in¬ 
itiates, for the god being saved, out of pains salvation shall 
arise to us/' 

Hence the ceremonies were a representation of the death and 
resurrection of Adonis in the person of the aspirant. 

Adoptive Masonry. By the immutable laws of our in¬ 
stitution, no woman can be made a Freemason. It follows, 
therefore, as a matter of course, that lodges which admit fe¬ 
males to membership, can never legally exist in the order. Our 
French brethren, however, with that gallantry for which the 
nation is proverbial, have sought, by the establishment of socie¬ 
ties, which have, indeed, but a faint resemblance to the peculiar 
organization of Freemasonry, to enable females to unite them¬ 
selves in some sort with the masonic institution, and thus to 
enlist the sympathies and friendship of the gentler sex in behalf 
of the fraternity. 

To the organizations thus established for the initiation of fe¬ 
males, the French have given the name of ‘'Adoptive Masonry," 
magonnerie d' adoption, and the lodges are called loges d'adop¬ 
tion, or “ adoptive lodges," because, as will hereafter be seen, 
every lodge of females was finally obliged to be adopted by, and 
under the guardianship of some regular masonic lodge. 

In the beginning of the eighteenth century, several secret 
associations sprang up in France, which, in their external cha¬ 
racters and mysterious rites, attempted an imitation of Free¬ 
masonry, differing, however, from that institution, of which 
they were, perhaps, the rivals for public favour, by their admis¬ 
sion of female members. The ladies very naturally extolled the 


et per numeros digestis fletibus plangitnr. Deinde cum se ficta lamenta- 
tione satiaverint, lumen infertur. Tunc a sacerdote omnium qui flebant, 
fauces unguntur quibus perunctis, sacerdos lento murmure susurrat: 

OappeiTt ftvcTai tov 6eov cecucfxtvov 
’EcTai yap Tjp.iv e/c tovuv cioTTjpia, 


22 



ADO 


LEXICON OF FREEMASONRY. 


ADO 


gallantry of these mushroom institutions, and inveighed with 
increased hostility against the exclusiveness of masonry. The 
Royal Art was becoming unpopular, and the fraternity believed 
themselves compelled to use strategy, and to wield in their own 
defence the weapons of their opponents. 

At length, the Grand Orient of France, finding that these 
mystic societies were becoming so popular and so numerous as 
to endanger the permanency of the masonic institution, a new 
rite was established in 1774, called the ‘‘Rite of Adoption,'’ 
which was placed under the control of the Grand Orient. Rules 
and regulations were thenceforth provided for the government 
of these lodges of adoption, one of which was that no men 
should be permitted to attend them except regular Freemasons, 
and that each lodge should be placed under the charge, and held 
under the sanction and warrant of some regularly constituted 
masonic lodge, whose Master, or, in his absence, his deputy, 
should be the presiding officer, assisted by a female President or 
Mistress. Under these regulations a Lodge of Adoption was 
opened in Paris in 1775, under the patronage of the lodge of St. 
Anthony, and in which the Duchess of Bourbon presided, and 
was installed as Grand Mistress of the Adoptive rite. 

The rite of Adoption consists of four degrees, as follow: 

1. Apprentice. 

2. Companion. 

3. Mistress. 

4. Perfect Mistress. 

The first, or Apprentices' degree, is simply introductory in 
its character, and is intended to prepare the candidate by its 
initiatory ceremony for the emblematic lessons which are con¬ 
tained in the remaining degrees. 

In the second degree, or Companion, the scene of the tempta¬ 
tion in Eden is emblematically represented, by the ceremonial of 
initation, and the candidate is reminded in the course of the 
lecture, (for there is a lecture or catechism to each degree,) of 

23 


ADO 


LEXICON OF FREEMASONRY. 


ADO 


all the unhappy results of the first sin of woman, until they ter¬ 
minated in the universal deluge. 

The building of the Tower of Babel, and the consequent dis¬ 
persion of the human race, constitute the legend of the third 
degree, or that of Mistress. Jacob’s ladder is also introduced 
into the ceremonies of this degree, and the candidate is in¬ 
formed that it symbolically denotes the various virtues which a 
Mason should possess, while the Tower of Babel is an emblem 
of a badly regulated lodge, in which disorder and confusion are 
substituted for the concord and obedience which should always 
exist in such a place. 

In the fourth degree, or that of Perfect Mistress, the officers 
represent Moses, Aaron, their wives, and the sons of Aaron, 
and the ceremonies and instructions refer to the passage of the 
Israelites through the wilderness, as a symbol of the passage of 
man and woman through this, to another and a better world. 

It will be seen, from this brief sketch, that the rite of Adop¬ 
tion professes, in some measure, to imitate the symbolic char¬ 
acter and design of true Freemasonry. It cannot be denied that 
the idea has been very ingeniously and successfully carried out. 

The officers of a lodge of Adoption consist of a Grand Master 
and Grand Mistress, an Orator, an Inspector and an Inspec¬ 
tress, a Depositor and a Depositrix, a Conductor and a Con¬ 
ductress.* They wear a blue sash or collar, with a gold trowel 
suspended thereto. The Grand Master uses a mallet, with 
which he governs the lodge, and the same implement is placed 
in the hands of the Grand Mistress, the Inspector and Inspec¬ 
tress, and Depositor and Depositrix. Every member wears a 
plain white apron and white gloves. 

The brethren, in addition to the insignia of their rank, wear 
swords and a gold ladder with five rounds, which is the proper 
jewel of Adoptive masonry. 


* The Inspectress, assisted by the Inspector, acts as Senior Warden, and 
the Depositrix, assisted by the Depositor, as Junior Warden. The Con¬ 
ductress and the Conductor are the Deacons. 

24 



ADO 


LEXICON OF FREEMASONRY. 


ADO 


The business of the lodge is conducted by the sisterhood, the 
brethren only acting as their assistants. 

The Grand Mistress, however, has very little to say or do, she 
being only an honorary companion to the Grand Master, which 
mark of distinction is conferred on her as a token of respect for 
her character and virtues. 

The lodge-room is elegantly and tastefully decorated with 
emblems, which, of course, vary in each degree. In the degree 
of Apprentice, for instance, the room is separated by curtains 
into four apartments or divisions, representing the four quar¬ 
ters of the world, Europe, Asia, Africa, and America. The divi¬ 
sion at the entrance of the lodge represents Europe, in the mid¬ 
dle on the right is Africa, on the left America, and at the ex¬ 
treme east is Asia, where are erected two splendid thrones, dec¬ 
orated with gold fringe, for the Grand Master and Grand Mis¬ 
tress. Before them is placed an altar, and on both sides, to the 
right and left, are eight statues, representing Wisdom, Pru¬ 
dence, Strength, Temperance, Honour, Charity, Justice, and 
Truth. The members sit on each side in straight lines, the sis¬ 
ters in front, and the brothers behind them, the latter having 
swords in their hands. There cannot, in fact, be a more beauti¬ 
ful and attractive sight, than a lodge of Adoptive Masons prop¬ 
erly organized and well attended. 

Looking to the mixed sexual character of these lodges, it is 
not surprising that every thing is followed by a banquet, and on 
many occasions by a ball. These, says Clavel, are inseparable 
from a lodge of Adoption, and are, in fact, the real design of its 
organization, the initiatory ceremonies being but a pretext. 

In the banquets of the regular lodges of the French rite, the 
members always use a symbolic language, by which they desig¬ 
nate the various implements and articles of food and drink upon 
the table. In imitation of this custom, the ladies, in the ban¬ 
quets of the Adoptive lodges, have also established a symbolic 
language, to be used only at the table. Thus the lodge-room is 
called '' Eden f the doors barriers f the minutes '' a ladder f 
a glass is called '' a lampwater is styled white oil f and 

25 


ADV 


LEXICON OF FREEMASONRY. 


AFF 


wine “ red oil.'’ To fill your glass is '' trim your lamp," with 
many other equally eccentric expressions. 

Such is the organization of French Female Masonry, as it 
was established and recognized by the masonic authorities of 
that kingdom. It is still practised as a peculiar rite, although its 
resemblance to true Freemasonry is only in name. Under these 
regulations, the lodge La Candeur " was opened in Paris on 
the nth of March, 1785, a Marquis being in the chair, and a 
Duchess acting as Deputy or Grand Mistress. In the same year 
the Duchess of Bourbon was installed with great pomp as Grand 
Mistress. The revolution checked their progress, but they were 
revived in 1805, when the Empress Josephine presided over the 

Lodge Imperiale d'Adoption des Francs Chevaliers," at Stras- 
burg. The adoptive lodges were at first rapidly diffused 
throughout all the countries of Europe, except the British Em¬ 
pire, where they were rejected with contempt, but they soon de¬ 
clined, and are at present confined to the place of their origin. 


Advanced. When a candidate is invested with the Mark 
Master's degree, he is said to be advanced." The term is very 
appropriately used to designate that the Master Mason is now 
promoted one step beyond the degrees of Ancient Craft Ma¬ 
sonry on the way to the Royal Arch. 

Affiliated. A mason who is a member of a lodge is said to 
be an affiliated mason," in contra-distinction to a demitted or 
non-affiliated one, who is not a member of any lodge. 


Affiliation. The act by which a lodge receives a Mason 
among its members. A profane is initiated, but a Mason is 
affiliated. The general rule is, that a candidate must be initiated 
in the lodge nearest to his residence, but after a Mason has been 
made, he may unite himself with any lodge that he chooses, and 
which is willing to receive him. 

26 






































AFR 


LEXICON OF FREEMASONRY. 


AGE 


African Architects. In the year 1767, one Baucherren 
instituted in Prussia, with the concurrence of Frederick II., a 
society which he called the Order of African Architects.*' 
The object of the institution was historical research, but it con¬ 
tained a ritual which partook of Masonry, Christianity, Al¬ 
chemy, and Chivalry. It was divided into two temples, and was 
composed of eleven degrees. In the first temple were the de¬ 
grees of— I, Apprentice; 2, Fellow Craft; and 3, Master. In 
the second temple were the degrees of—4, Apprentice of Egypt¬ 
ian Secrets; 5, Initiate in the Egyptian Secrets; 6, Cosmopoli¬ 
tan brother; 7, Christian philosopher; 8, Master of Egyptian 
Secrets; 9, Esquire; 10, Soldier; and ii, Knight. The society 
constructed a vast building intended as a Grand Chapter of the 
order, and which contained an excellent library, a museum of 
natural history, and a chemical laboratory. For a long time the 
African Architects decreed annually a gold medal worth fifty 
ducats to the author of the best memoir on the history of 
masonry. 

Ragon, who seldom speaks well of any other rite than his own, 
has, however, in his Orthodoxie Magonnique," paid the fol¬ 
lowing tribute to the African Architects:— 

'' Their intercourse was modest and dignified. They did not 
esteem decorations, aprons, collars, jewels, &c., but were rather 
fond of luxury, and delighted in sententious apothegms whose 
meaning was sublime but concealed. In their assemblies they 
read essays and communicated the results of their researches. 
At their simple and decorous banquets instructive and scientific 
discourses were delivered. While their initiations were gratui¬ 
tous, they gave liberal assistance to such zealous brethern as 
were in needy circumstances. They published in Germany 
many important documents on the subject of Freemasonry." 

Age. In the French, Scotch, and some other rites, each de¬ 
gree has an emblematic age; that of the E.*. A:, is three years, 
because, in the system of mystical numbers, three is the number 
of generation, which comprises three terms, the agent, the re- 

27 


AH I 


LEXICON OF FI^EEMASONRY. 


ALL 


cipient, and the product. Five is the age of the F;. C.*., five be¬ 
ing emblematic of active life, characterized by the five senses. 
And seven is the age of the M.*. M.*., it being the perfect num¬ 
ber, in allusion to the seven primitive planets which completed 
the astronomic system. 

Ahiman Rezon. This is the name of the Book of Con¬ 
stitutions, which was used by the Ancient Division of Free¬ 
masons, which separated in 1739 from the Grand Lodge of 
England. The '' True Ahiman Rezon ’’ was compiled in 1772 
for the government of the Ancient Masons, by Laurence Der- 
mott, at that time Deputy Grand Master of that body. The title 
is derived from three Hebrew words, ahim, brothers, manah, to 
choose or appoint,* and ratzon, the will or law, so that it liter¬ 
ally signifies “ the law of chosen brothers.’' The Book of Con¬ 
stitutions of the Grand Lodge of South Carolina, and that of 
Pennsylvania, is also called the Ahiman Rezon. See Book of 
Constitutions. 

Aholiab. A skilful architect, appointed with Bezaleel to 
construct the tabernacle. Moses, Aholiab, and Bezaleel, the 
builders of the tabernacle, are in the Royal Arch degree appro¬ 
priately placed in juxtaposition with Shem, Ham, and Japheth, 
who constructed the ark of safety, and with Joshua, Zerub- 
babel, and Haggai, who built the second temple. 

Alarm. The signal of the approach of a person demanding 
admission to the lodge is thus called in masonic language. 

All-seeing Eye. An emblem of the Master’s degree. It 
reminds us of that superintending Providence who knows the 


* Manah means to choose, appoint, or distribute into a peculiar class out 
of a generality, and is hence really equivalent to accept ”—Dalcho’s sig¬ 
nification, to prepare, is incorrect. 


28 



ALP 


LEXICON OF FREEMASONRY. 


ALT 


most secret thoughts of our hearts, and rewards us according to 
our merits.* 

This emblem was also found in the ancient mysteries,f and 
was there, as in masonry, preserved as a testimony of the unity 
of that omniscient and omnipresent Deity, the teaching of 
whose existence, in contradistinction to the popular mythology, 
was the aim and object of all these institutions. 

Alpha and Omega. The first and last letters of the Greek 
alphabet, equivalent therefore to the beginning and ending 
of anything, or to the whole of it in its completeness. The Jews 
used the first and last letters of their alphabet, Aleph and Tau, 
to express proverbially the whole compass of things; as when 
they said that “Adam transgressed the whole law, from Aleph 
to Tau.^’l St. John substituted the Greek for the Hebrew let¬ 
ters, as being more familiar to his readers. 

Alphabet of Angels. The Jews speak of a celestial and 
mystical alphabet, which they say was communicated by the 
angels to the patriarchs. Kircher gives a copy of it in his (Edi- 
pus Egyptiacus, tom. ii. p. 105. This alphabet is several times 
alluded to in the ritual of the Scotch rite. 

Altar. The place where the sacred offerings were presented 
to God.. After the erection of the Tabernacle, altars were of 
two kinds, altars of sacrifice and altars of incense. The altar of 
masonry may be considered as the representative of both these 
forms. From thence the grateful incense of Brotherly Love, 
Relief, and Truth, is ever rising to the Great I AM; while on it. 


* Dens ictus visas ,—God is all eyes, says Pliny, 
t Among the Egyptians the Eye was the symbol of Osiris, and signified 
Providence. Hence they consecrated, in their temples, eyes made of prec¬ 
ious materials. 

I Adam Clarke, Commentary on Rev. i. 8. 

29 



AME 


LEXICON OF FREEMASONRY, 


AME 


the unruly passions and the worldly appetites of the brethren 
are laid, as a fitting sacrifice to the genius of our order. 

The proper form of a masonic altar is that of a cube, about 
three feet high, with four horns, one at each corner, and having 
spread open upon it the Holy Bible, square, and compasses, 
while around it are placed in a triangular form and proper posi¬ 
tion the three lesser lights. 


EAST 



WEST 


This diagram will ex¬ 
hibit the correct position 
in which the lights should 
be placed around the al- 
tar, the stars designating 
the places of the lights in 
the East, West, and South, 
and the black dot the va¬ 
cancy in the North where 
there is no light. 


Placing the lights all in the east at the head of the altar is a 
common error, but a great one, as it does not meet the require¬ 
ments of the ritual, which not only places them in a different 
position, but says that they surround the altar. 


American Mysteries. Among the many evidences of a 
former state of civilization among the aborigines of this country 
which seem to prove their origin from the races that inhabit the 
Eastern hemisphere, not the least remarkable is the existence of 
fraternities bound by mystic ties, and claiming, like the Free¬ 
masons, to possess an esoteric knowledge which they carefully 
conceal from all but the initiated. De Witt Clinton, once the 
General Grand High Priest of the United States, relates, on the 
authority of a respectable native minister, who had received the 
signs, the existence of such a society among the Iroquois. The 
number of the members was limited to fifteen, of whom six were 

30 






AME 


LEXICON OF FREEMASONRY. 


AME 


to be of the Seneca tribe, five of the Oneidas, two of the Cayu- 
gas, and two of the St. Regis. They claim that their institution 
has existed from the era of the creation. The times of their 
meeting they keep secret, and throw much mystery over all their 
proceedings. 

The mysteries of the Mexican tribes were characterized by 
cruelty and bloodshed. In the celebration of these shocking 
rites, the aspirant was previously subjected to long and painful 
fastings, and compelled to undergo, in even a heightened form, 
all the terrors and sufferings which distinguished the mysteries 
of the Eastern continent. He was scourged with cords, wound¬ 
ed with knives, and cauterized with red-hot cinders. So cruel 
were these probations, that many perished under their infliction; 
and yet he who recoiled from the trial, or suffered an involun¬ 
tary groan to escape his lips, was dismissed with contempt, and 
considered thenceforth as unworthy to mingle in the society of 
his equals. It was in the temple of Vitzliputzli that the Mexi¬ 
can mysteries were celebrated on the grandest scale. The can¬ 
didate, being first anointed with a narcotic unguent, descended 
into the gloomy caverns of initiation, which were excavated 
beneath the temple. The ceremonies were intended to repre¬ 
sent the wanderings of the god, and the caverns through which 
the aspirant was to pass were called the path of the dead. 

He is conducted through these caverns amid shrieks of an¬ 
guish and groans of despair, which seem to rise from every side, 
phantoms of death flit past his eyes, and while trembling for his 
safety, he reaches the body of a slain victim whose heart has 
been ripped from his breast, and whose limbs are still quivering 
with departing life; suddenly he finds himself in a spacious 
vault, through which an artificial sun is darting his rays, and in 
the roof of which is an orifice through which the body of the 
sacrificed victim has been precipitated. He is now immediately 
under the high altar. Finally, after encountering many other 
horrors, he reaches a narrow fissure which terminates the suit 
of subterranean apartments, and being protruded through it by 
his guide, he finds himself in open air, and in the midst of a vast 

31 


AMP 


LEXICON OF FREEMASONRY. 


ANC 


multitude, who receive him with shouts as a person regenerated 
or born again.* 

This was the first degree of the Mexican mysteries. There 
was a higher grade attainable only by the priests, in which the in¬ 
struction was of a symbolic character, and referred to the deluge 
and the subsequent settlement of their ancestors on the lake of 
Mexico. The details of this legend bear a remarkable similarity 
to the scriptural account of the wanderings and final settlement 
of the Israelites. The tribe was led by the god Vitzliputzli, who 
was seated in a square ark, and held in his hand a rod formed 
like a serpent. The ark was called the throne of God, and its 
four corners were surmounted by serpents’ heads. During their 
marches and encampments, Vitzliputzli revealed to them a mode 
of worship and a code of laws to govern them after they had 
taken possession of the promised land. In the midst of their en¬ 
campment, they erected a tabernacle with an altar, on which was 
placed the sacred ark. After a tedious expedition, they finally 
arrived at an island in the middle of a lake, where they built the 
city of Mexico, and furnished it with a pyramidal temple. 

The mysteries of the Peruvians were more simple and 
humane, and consisted principally of a lustration, performed 
annually on the first day of the September moon. 

Ample Form. When the Grand Lodge is opened by the 
Grand Master in person, it is said to be opened in ‘'ample form 
when by the Deputy Grand Master, it is in “ due formand 
when by any other officer, it is said to be simply “ in form.” 

Ancient and Accepted Rite. See Scotch Rite, 

Ancient Craft Masonry. The degrees of Entered Ap¬ 
prentice, Fellow-Craft, and Master Mason, are thus called. 


*It may as well be remarked in this place, that this regeneration, or rais¬ 
ing from death to a second life, constituted the great end of all the pagan 
rites. 


32 



ANC 


LEXICON OF FREEMASONRY. 


ANN 


because they were the only degrees which were anciently prac¬ 
tised by the craft. 

Ancient Masons. See Modern Masons. 

Ancient Reformed Rite. A rite differing very slightly 
from the French rite. It is practised in Belgium and Holland. 

Anderson. James Anderson, D.D., the compiler of the Eng¬ 
lish Book of Constitutions, was a native of Scotland, but, for 
many years of his life, a resident of England and the minister 
of the Scotch Presbyterian church in Swallow street, Picadilly, 
London. Besides the Book of Constitutions, to which he is 
principally indebted for his reputation, he was also the author of 
an extensive and singular work entitled '' Royal Genealogies.'' 
Chambers, in his Scottish Biography," describes him as a 
learned but imprudent man, who lost a considerable part of his 
property in deep dabbling in the South Sea Scheme." The pre¬ 
cise dates of his birth and death are not known. 

Androgynous Masonry. Degrees imitative of masonry, 
which have been instituted for the initiation of males and fe¬ 
males, so called from two Greek words signifying man and zvo- 
man. They were first established in France in the year 1730, 
under the name of '' lodges of adoption." In America there are 
several androgynous degrees, such as the Good Samaritan, the 
Heroine of Jericho, and the Mason’s Daughter. See Adoptive 
Masonry. 

Angle. See Right Angle. 

Anniversary. The two anniversaries of Symbolic Masonry 
are, the festivals of St. John the Baptist, and St. John the 
Evangelist, 24th of June and 27th of December. See in this 
work the title Dedication. The anniversary of the Princes of 
Rose Croix is Shrove Tuesday. 

33 


ANN 


LEXICON OF FREEMASONRY* 


ANT 


Anno Lucis. In the Year of Light, Used in masonic 
dates, and usually abbreviated A;. L;. See Year of Life, 

Antiquity of Masonry. Freemasonry is in its principles 
undoubtedly coeval with the creation, but in its organization 
as a peculiar institution, such as it now exists, we dare not trace 
it further back than to the building of King Solomon's temple. 
It was, however, in its origin closely connected with the Ancient 
Mysteries, and the curious inquirer will find some gratification 
in tracing this connection. 

When man was first created, he had, of course, a perfect 
knowledge of the true name and nature of the Being who 
created him. But when, by his own folly, he fell ''from his high 
estate," he lost, with his purity, that knowledge of God which in 
his primeval condition formed the noblest endowment of his 
mind. And at length the whole human race having increased in 
wickedness until every thought and act was evil, God deter¬ 
mined, by a flood, to purge the earth of this excess of sin. To 
Noah, however, he was merciful, and to this patriarch and his 
posterity was to be intrusted the knowledge of the true God. 
But on the plains of Shinar man again rebelled, and as a punish¬ 
ment of his rebellion, at the lofty tower of Babef language was 
confounded, and masonry lost, for masonry then, as now, con¬ 
sisted in a knowledge of these great truths, that there is one 
God, and that the soul is immortal. The patriarchs, however, 
were saved from the general moral desolation, and still pre¬ 
served true masonry, or the knowledge of these dogmas, in the 
patriarchal line. The Gentile nations, on the contrary, fell 
rapidly from one error into another, and, losing sight of the one 
great I AM, substituted in his place the names of heroes and dis¬ 
tinguished men, whom, by a ready apotheosis, they converted 
into the thousand deities who occupied the calendar of their 
religious worship. 

The philosophers and sages, however, still retained, or dis¬ 
covered by the dim light of nature, some traces of these great 
doctrines of masonry, the unity of God, and the immortality of 

34 


ANT 


LEXICON OF FREEMASONRY. 


ANT 


the soul. But these doctrines they dared not teach in public, 
for history records what would have been the fate of such teme¬ 
rity, when it informs us that Socrates paid the forfeit of his 
life for his boldness in proclaiming these truths to the Athenian 
youth. 

They therefore taught in secret what they were afraid to in¬ 
culcate in public, and established for this purpose the Ancient 
Mysteries, those truly masonic institutions, which, by a series of 
solemn and imposing ceremonies, prepared the mind of the ini¬ 
tiate for the reception of those unpopular dogmas, while, by the 
caution exercised in the selection of candidates, and the obliga¬ 
tions of secrecy imposed upon them, the teachers were secured 
from all danger of popular bigotry and fanaticism. A full de¬ 
scription of these Mysteries will be found in this work under the 
appropriate title. Their members went through a secret cere- 
-<mony of initiation, by which they became entitled to a full par¬ 
ticipation in the esoteric knowledge of the order, and were in 
possession of certain modes of recognition known only to them- 
selves. In all of them, there was, in addition to the instructions 
in relation to the existence of a Supreme Deity, a legend in 
which, by the dramatic representation of the violent death and 
subsequent restoration to life of some distinguished personage, 
the doctrines of the resurrection and the soul’s immortality 
were emblematically illustrated. 

Among these religious institutions was that of the Dionysian 
Mysteries, which were celebrated throughout Greece and Asia 
Minor, and in which the peculiar legend was the murder of 
Bacchus, or, as the Greeks called him, Dionysus, by the Titans, 
and his subsequent restoration to life. The priests of Dionysus, 
having devoted themselves to architectural pursuits, established, 
about one thousand years before the Christian era, a society of 
builders in Asia Minor, who are styled by the ancient writers 

The Fraternity of Dionysian Architects,” and to this society 
was exclusively confined the privilege of erecting temples and 
other public buildings. 

The fraternity of Dionysian Architects were linked together 

35 


ANT 


LEXICON OF FREEMASONRY. 


ANT 


by the secret ties of the Dionysian Mysteries, into which they 
had all been initiated. Thus constituted, the fraternity was dis¬ 
tinguished by many peculiarities that strikingly assimilate it to 
our order. In the exercise of charity, the more opulent were 
sacredly bound to provide for the exigencies of the poorer breth- 
ren.^^ For the facilities of labour and government, they were 
divided into lodges, each of which was governed by a Master 
and Wardens. They employed in their ceremonial observances 
many of the implements which are still to be found among Free¬ 
masons, and used like them, a universal language, by which one 
brother could distinguish another in the dark as well as in the 
light, and which served to unite the members scattered over 
India, Persia, and Syria, into one common brotherhood. The 
existence of this order in Tyre, at the time of the building of the 
Temple, is universally admitted; and Fliram, the widow’s son, to 
whom Solomon intrusted the superintendence of the workmen, 
as an inhabitant of Tyre, and as a skilful architect and cunning 
and curious workman, was doubtless one of its members. 
Hence we are scarcely claiming too much for our order, when 
we suppose that the Dionysians were sent by Hiram, King of 
Tyre, to assist King Solomon in the construction of the house 
he was about to dedicate to Jehovah, and that they communi¬ 
cated to their Jewish fellow-labourers a knowledge of the ad¬ 
vantages of their fraternity, and invited them to a participation 
in its mysteries and privileges. In this union, however, the 
apocryphal legend of the Dionysians gave way to the true legend 
of the Masons, which was unhappily furnished by a melancholy 
incident that occurred at the time. 

Upon the completion of the Temple, the workmen who had 
been engaged in its construction necessarily dispersed, to ex¬ 
tend their knowledge and to renew their labours in other lands. 
But we do not lose sight of the order. We find it still existing 
in Judea, under the name of the Essenian Fraternity. This 
was rather a society of philosophers than of architects, and in 
this respect it approached still nearer to the character of modern 
speculative masonry, The Essenians were, however, undoubt- 

36 


ANT 


LEXICON OF FREEMASONRY. 


ANT 


edly connected with the Temple, as their origin is derived by the 
learned Scaliger, with every appearance of truth, from the 
Kassideans, a fraternity of Jewish devotees, who, in the lan¬ 
guage of Lawrie, had associated together as '' Knights of the 
Temple of Jerusalem, to adorn the porches of that magnificent 
structure, and to preserve it from injury and decay.'' The 
Essenians were peculiarly strict in scrutinizing the characters 
of all those who applied for admission into their fraternity. 
The successful candidate, at the termination of his probationary 
novitiate, was presented by the Elders of the society with a 
white garment, as an emblem of the purity of life to which he 
was to aspire, and which, like the unsullied apron, the first gift 
that we bestow upon an Entered Apprentice, was esteemed more 
honourable than aught that any earthly prince could give. An 
oath was administered to him, by which he bound himself not 
to divulge the secrets with which he should be intrusted, and not 
to make any innovations upon the settled usages of the society. 
He was then made acquainted with certain modes of recogni¬ 
tion, and was instructed in the traditionary knowledge of the 
order. They admitted no women into their fraternity; abolished 
all distinctions of rank; and devoted themselves to the acquisi¬ 
tion of knowledge and the dispensation of charity. 

From the Essenians, Pythagoras derived much if not all of 
the knowledge and the ceremonies with which he clothed the 
esoteric school of his philosophy; and while this identity of doc¬ 
trines and ceremonies is universally admitted by profane histor¬ 
ians, many of the most competent of our own writers have at¬ 
tributed the propagation of masonry into Europe to the efforts 
of the Grecian sage. It is certain that such an opinion was pre¬ 
valent not less than four centuries ago; for in the ancient man¬ 
uscript, now well known to Masons, which was discovered by 
the celebrated Locke among the papers of the Bodleian Library, 
and which is said to be a copy of an original in the handwriting 
of King Henry the Sixth, himself a Mason, it is expressly said 
that Pythagoras brought masonry from Eg\^pt and Syria into 
Greece, from whence, in process of time, it passed into England. 
3 37 


ANT 


LEXICON OF FREEMASONRY. 


ANT 


I snail not vouch for the truth of this assumption; for not¬ 
withstanding the celebrity of Pythagoras even at this day among 
our fraternity, and the adoption into our lodges of his well- 
known problem, I am rather inclined to attribute the extension 
of masonry into Europe to the frequent and continued commu¬ 
nications with Palestine, in the earlier ages of the Christian dis¬ 
pensation. About this period we shall find that associations of 
travelling architects existed in all the countries of the continent; 
that they journeyed from city to city, and were actively engaged 
in the construction of religious edifices and regal palaces.* The 
government of these fraternities of Freemasons—for they had 
already begun to assume that distinctive appellation—was even 
then extremely regular. They lived in huts or lodges, (a name 
which our places of meeting still retain,) temporarily erected 
for their accomodation, near the building on which they were 
employed. Every tenth man received the title of Warden, and 
was occupied in superintending the labours of those placed 
under him, while the direction and supervision of the whole was 
intrusted to a Master chosen by the fraternity. 

Freemasons continued for a long time to receive the protec¬ 
tion and enjoy the patronage of the church and the nobility, 
until the former, becoming alarmed at the increase of their 
numbers and the extension of their privileges, began to per¬ 
secute them with an unrelenting rigour, which eventually led to 
their suspension on the continent. Many lodges, however, had 
already been established in Great Britain, and these, shielded by 
the comparative mildness and justice of the British laws, con¬ 
tinued to propagate the doctrines of the order throughout Eng¬ 
land and Scotland, and to preserve unimpaired its ancient land¬ 
marks. From the royal city of York in England, and the vil¬ 
lage and abbey of Kilwinning, the cradle of masonry in Scot¬ 
land, our order continued to be disseminated and to flourish, 
throughout the two kingdoms, with undiminished lustre, long 


' See the article Travelling Freemasons, in this work. 

38 



APH 


LEXICON OF FREEMASONRY. 


APP 


after the lodges of their less fortunate brethren had been dis^ 
solved by the persecutions on the continent. From this period, 
the institutions of masonry began to be extended with rapidity, 
and to be established with permanency. The dignity of the 
order was elevated, as the beauty of its principles became 
known. Nobles sought with avidity the honour of initiation 
into our sacred rites, and the gavel of the Grand Master has 
been more than once wielded by the hand of a king. 

Aphanism. It is stated in the preceding article that in the 
Ancient Mysteries there always was a legend of the death and 
subsequent resurrection, or finding, of the body of some distin¬ 
guished personage. That part of the ceremonies which repre¬ 
sented the concealing of the body was called the aphanism, from 
the Greek word afavil^o), to conceal. 

Appeal. The Master is supreme in his lodge, so far as the 
lodge is concerned. He is amenable for his conduct in the 
government of the lodge, not to its members, but to the Grand 
Lodge alone. In deciding points of order, as well as graver 
matters, no appeal can be taken from that decision to the lodge. 
If an appeal were proposed, it would be his duty, for the pre¬ 
servation of discipline, to refuse to put the question. If a mem¬ 
ber is aggrieved with the conduct or the decision of the Master, 
he has his redress by an appeal to the Grand Lodge, which will, 
of course, see that the Master does not rule his lodge in an un¬ 
just or arbitrary manner.’’ But such a thing as an appeal from 
the Master to the lodge, is unknown in masonry. See Master 
of a Lodge. 

The General Grand Chapter of the United States has deter¬ 
mined that there can be no appeal from the decision of a High 
Priest to his Chapter. 

A similar decision has been made by the Hon. W. B. Hub¬ 
bard, the General Grand Master of the Knights Templar, in re¬ 
lation to appeals from Grand Commanders to their Encamp- 

39 


APP 


LEXICON OF FREEMASONRY. 


APR 


ments, and his decision appears to have been sustained by the 
General Grand Encampment. 

Apprentice. The Entered Apprentice is the first degree in 
masonry, and though it supplies no historical knowledge, it is 
replete with information on the internal structure of the order. 
It is remarkable, too, for the beauty of the morality which it 
inculcates. As an Entered Apprentice, a lesson of humility, and 
contempt of worldly riches and earthly grandeur, is impressed 
upon the mind by symbolic ceremonies, too important in their 
character ever to be forgotten. The beauty and holiness of 
charity are depicted in emblematic modes, stronger and more 
lasting than mere language can express; and the neophyte is 
directed to lay a corner-stone of virtue and purity, upon which 
he is charged to erect a superstructure, alike honourable to him¬ 
self, and to the fraternity of which he is hereafter to compose a 
part. 

This degree is considered as “ the weakest part of masonry,'* 
and hence, although an Entered Apprentice is allowed to sit in a 
lodge of his degree, he is not permitted to speak or vote on the 
proceedings. 

When a candidate is initiated into this degree, he is techni¬ 
cally said to be entered," that is, he has been permitted to en¬ 
ter the ground-floor of the temple, for a reason well known to 
Masons. 

Apron. The lambskin or white leather apron, is the badge 
of a Mason, and the first gift bestowed by the Master upon the 
newly initiated Apprentice. The apron is worn by operative 
Masons, to preserve their garments from spot or stain. But 
we, as speculative Masons, use it for a more noble purpose. By 
the whiteness of its colour, and the innocence of the animal 
from which it is obtained, we are admonished to preserve that 
blameless purity of life and conduct, which will alone enable us 
hereafter to present ourselves before the Grand Master of the 
Universe, unstained with sin and unsullied with vice. 

40 


APR LEXICON OF FREEMASONRY. APR 

Investiture constituted an important part of the Ancient Mys¬ 
teries ; and as the white apron is the investiture of masonry, we 
find something resembling it in all the pagan rites. The Essen- 
ians clothed their candidates with a white robe, reaching to the 
ground, and bordered with a fringe of blue riband, as an em¬ 
blem of holiness. In the mysteries of Greece the garment of ini¬ 
tiation was also white; because, says Cicero, white is a colour 
most acceptable to the gods. This robe was considered sacred, 
and never taken off by the possessor, until worn to rags. In 
Persia, in the mysteries of Mithras, the robes of investiture 
were the Girdle, on which were depicted the signs of the Zodiac; 
the Tiara; the White Apron; and the Purple Tunic. In the 
mysteries of Hindostan, the aspirant was presented with a con¬ 
secrated Sash, consisting of a cord of nine threads, which was 
worn from the left shoulder to the right side. An apron, com¬ 
posed of the three masonic colours, blue, purple, and scarlet, 
was worn by the Jewish priesthood; and the prophets, on all 
occasions when about to perform any solemn duty, invested 
themselves with a girdle or apron. Lastly, all the ancient 
statues of the heathen gods, which have been discovered in 
Greece, Asia, or America, are decorated with superb aprons. 
We hence deduce the antiquity and honour of this important 
part of a Freemason’s vestments, and substantiate the correct¬ 
ness of our claim, that it is “ more ancient than the Golden 
Fleece or Roman Eagle, and more honourable than the Star 
and Garter.” 

The masonic apron is a pure white lambskin, from fourteen 
to sixteen inches wide, and from twelve to fourteen deep, with 
a fall about three to four inches deep; square at the bottom, 
without ornament, and bound in the symbolic degrees with blue, 
and in the Royal Arch with scarlet. In this country the con¬ 
struction of the apron is the same in each of the symbolic de¬ 
grees, which are only distinguished by the mode in which the 
apron is worn. But in England the apron varies in each of the 
degrees.* 


*A similar system is adopted in Germany. 

41 



ARC 


LEXICON OF FREEMASONRY. 


ARC 


The E.'. A;, has a plain apron without ornament. 

The F;. C.*. has an addition of two sky blue rosettes at the 
bottom. 

The M;. M has an additional rosette on the fall, and has sky 
blue lining and edging, and silver tassels. 

W;. Masters and Past Masters, in lieu of rosettes, wear per¬ 
pendicular lines on horizontal ones, like a J, reversed, forming 
three sets of two right angles. 

The silk or satin apron is a French innovation, wholly un- 
masonic, incompatible with the emblematic instruction of the 
investiture, and should never be tolerated in a lodge of York 
Masons. 


Arch, Ancient. The ''Ancient Arch is the 13th degree of 
the Ancient Scotch rite. It is more commonly called ''Knights 
of the Ninth Arch” to which title the reader is referred. 


Arch, Antiquity of the. Writers on architecture have, until 
within a few years, been accustomed to suppose that the inven¬ 
tion of the Arch and Keystone was not anterior to the era of 
Augustus. But the researches of modern antiquaries have 
traced the existence of the Arch as far back as 460 years before 
the building of King Solomon’s temple, and thus completely re¬ 
conciled masonic tradition with the truth of history. See 
Keystone. 


Arch of Heaven. Job xxvi. 11, compares heaven to an arch 
supported by pillars. " The pillars of heaven tremble and are 
astonished at his reproof.” Dr. Cutbush, on this passage, re¬ 
marks—" The arch in this instance is' allegorical, not only of the 
arch of heaven, but of the higher degree of masonry, commonly 
called the Holy Royal Arch. The pillars which support the 
arch are emblematical of Wisdom and Strength; the former 

42 


ARC 


LEXICON OF FREEMASONRY. 


ARC 


denoting the wisdom of the Supreme Architect, and the latter 
the stability of the Universe.''— Am, Ed. Brewster's Encyc. 

Arch of Steel, The Grand honours are conferred, in the 
French rite, by two ranks of brethren elevating and crossing 
their drawn swords. They call it voute d'acier. 

Arch, Royal. See Royal Arch. 

Architecture. The art of constructing dwellings, as a 
shelter from the heat of summer and the cold of winter, must 
have been resorted to from the very first moment in which man 
became subjected to the power of the elements. Architecture 
is, therefore, not only one of the most important, but one of the 
most ancient of sciences. Rude and imperfect must, however, 
have been the first efforts of the human race, resulting in the 
erection of huts clumsy in their appearance, and ages must have 
elapsed ere wisdom of design combined strength of material 
with beauty of execution. 

As Geometry is the science on which masonry is founded, 
Architecture is the art from which it borrows the language of 
its symbolic instruction. In the earlier ages of the order, every 
Mason was either an operative mechanic or a superintending 
architect. And something more than a superficial knowledge 
of the principles of architecture is absolutely essential to the 
Mason, who would either understand the former history of the 
institution or appreciate its present objects. 

There are five orders of Architecture, the Doric, the Ionic, 
the Corinthian, the Tuscan, and the Composite. The first 
three are the original orders, and were invented in Greece; the 
last two are of later formation, and owe their existence to Italy. 
Each of these orders, as well as the other terms of Architec¬ 
ture, so far as they are connected with Freemasonry, will be 
found under their appropriate heads throughout this work. 

43 


ARI 


LEXICON OF FREEMASONRY. 


ARK 


Arithmetic. That science which is engaged in considering 
the properties and powers of numbers, and which, from its 
manifest necessity in all the operations of weighing, numbering, 
and measuring, must have had its origin in the remotest ages 
of the world. 

In the lecture of the degree of Grand Master Architect,’’ 
the application of this science to Freemasonry is made to con¬ 
sist in its reminding the Mason that he is continually to add to 
his knowledge, never to subtract any thing from the character 
of his neighbour, to multiply his benevolence to his fellow- 
creatures, and to divide his means with a suffering brother. 


Ark. The Ark of the Covenant or of the Testimony was a 
chest originally constructed by Moses at God’s command 
(Exod. XXV. i6), in which were kept the two tables of stone, 
on which were engraved the ten commandments. It contained, 
likewise, a golden pot filled with manna, Aaron’s rod, and the 
tables of the covenant. It was at first deposited in the most 
sacred place of the tabernacle, and afterward placed by Solo¬ 
mon in the Sanctum Sanctorum of the Temple, and was lost 
upon the destruction of that building by the Chaldeans. The 
masonic traditions on the subject of its future history are ex¬ 
ceedingly interesting to Royal Arch Masons. 

The ark was made of shittim wood, overlaid, within and with¬ 
out, with pure gold. It was about three feet nine inches long, 
two feet three inches wide, and of the same extent in depth. It 
had on the side two rings of gold, through which were placed 
staves of shittim wood, by which, when necessary, it was borne 
by the Levites. Its covering was of pure gold, over which were 
placed two figures called Cherubim, with expanded wings. The 
covering of the ark was called kaphiret, from kaphar, to for¬ 
give sin, and hence its English name of mercy-seat,” as being 
the place where the intercession for sin was made. 


Ark and Anchor. Emblems of a well-grounded hope and 
44 


ARK LEXICON OF FREEMASONRY. ARM 

a well-spent life, used in the Master’s degree. They are em¬ 
blematical of that divine ark which safely wafts us over this 
tempestuous sea of troubles, and that anchor which shall 
securely moor us in a peaceful harbour, where the wicked cease 
from troubling and the weary shall find rest. 

There is no symbol more common than the ark to the spurious 
masonry of the Ancient Mysteries, and the true or speculative 
Freemasonry. In the due celebration of their kindred myster¬ 
ies, says Faber, a certain holy ark was equally used by the 
Greeks, the Italians, the Celts, the Goths, the Phenicians, the 
Egyptians, the Babylonians, the Hindoos, the Mexicans, the 
Northern Americans, and the Islanders of the Pacific Ocean.* 
Historically this ark referred to the ark of Noah, but symbolic¬ 
ally it was used as a coffin to receive the body of the candidate, 
and was an emblem of regeneration or resurrection. With this 
view the explanation we have given above from the masonic 
ritual accurately accords, and hence the ark and anchor have 
been appropriately adopted as symbols of the third degree, or 
that in which the doctrine of the resurrection is emphatically 
taught. 

Ark and Dove. An illustrative degree, preparatory to the 
Royal Arch, and usually conferred, when conferred at all, im¬ 
mediately before the solemn ceremony of exaltation. The name 
of Noachite, sometimes given to it, is incorrect, as this belongs 
to a degree in the ancient Scotch rite. It is very probable that 
the degree, which now, however, has lost much of its signifi¬ 
cance, was derived from a much older one called the Royal Ark 
Mariners, to which the reader is referred. The previous arti¬ 
cle shows that the ark and dove formed an important part of 
the spurious Freemasonry of the ancients. 

Arms of Freemasonry. 'The Masons,” says Bailey, "were 


Origin of Pagan Idolatry, vol. iii. p. 121. 

45 



ARM 


LEXICON OF FREEMASONRY. 


ART 


incorporated about the year 1419, having been called the Free¬ 
masons. Their armorial ensigns are, azure on a cheveron be¬ 
tween three castles argent; a pair of compasses somewhat ex¬ 
tended, of the first. Crest a castle of the second.'’ 

The arms of the Grand Lodge, according to Dermot, are the 
same as those now adopted by the Royal Arch Masonry in this 
country, which may be blazoned as follows : 

Party per cross vert voided or; in the first quarter, azure, a 
lion rampant, or, for the tribe of Judah ; in the second, or, an 
ox passant, sable for Ephraim; in the third, or, a man erect, 
proper, for Reuben; in the fourth, azure, a spread eagle, or, for 
Dan. Crest an ark of the covenant ; and supporters, two cheru¬ 
bim, all proper. Motto, “ Floliness to the Lord." 

The inipossibility of blazoning a coat, except in the terms of 
heraldry, will, I trust, be my excuse for the technical nature of 
this description, which, I know, must be unintelligible to all who 
are unacquainted with the principles of heraldry. The plate of 
this coat of arms may, however, be seen in Cross’s Chart. 

These arms are derived from the '‘tetrarchical’’ (as Sir Thos. 
Browne calls them) or general banners of the four principal 
tribes: for it is said that the twelve tribes, during their passage 
through the wilderness, were encamped in a hollow square, 
three on each side, as follows: Judah, Zebulon, and Issachar, in 
the east, under the general banner of Judah; Dan, Asher, and 
Naphtali, in the north, under the banner of Dan ; Ephraim, Ma- 
nasseh, and Benjamin, in the west, under the banner of 
Ephraim; and Reuben, Simeon, and Gad, in the south, under 
Reuben. See Banners. 

Arts, Liberal. The seven liberal arts and sciences are illus¬ 
trated in the Fellow Craft’s degree. They are Grammar, 
Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy. 
Grammer is the science which teaches us to express our ideas in 
appropriate words, which we may afterward beautify and adorn 
by means of Rhetoric, while Logic instructs us how to think 
and reason with propriety, and to make language subordinate to 

46 


ART 


LEXICON OF FREEMASONRY. 


ART 


thought. Arithmetic, which is the science of computing by 
numbers, is absolutely essential, not only to a thorough knowl¬ 
edge of all mathematical science, but also to a proper pursuit 
of our daily avocations. Geometry, or the application of Arith¬ 
metic to sensible quantities, is of all sciences the most important, 
since by it we are enabled to measure and survey the globe that 
we inhabit. Its principles extend to other spheres; and, occu¬ 
pied in the contemplation and measurement of the sun, moon, 
and heavenly bodies, constitute the science of Astronomy; and 
lastly, when our minds are filled, and our thoughts enlarged, by 
the contemplation of all the wonders which these sciences open 
to our view. Music comes forward, to soften our hearts and 
cultivate our affections by its soothing influences. 

The preservation of these arts as a part of the ritual of the 
Fellow Craft’s degree, is another evidence of the antiquity of 
Freemasonry. These “ seven liberal arts,” as they were then 
for the first time called, constituted in the eighth century the 
whole circle of the sciences. The first three were distinguished 
by the title of trivium, and the last four by that of quadriviiim, 
and to their acquisition the labours and studies of scholars were 
directed, while beyond them they never attempted to soar. 

Mosheim, speaking of the state of literature in the eleventh 
century, uses the following language: The seven liberal arts, 
as they were now styled, were taught in the greatest part of the 
schools, that were erected in this century for the education of 
youth. The first stage of these sciences was grammar, which 
was followed successively by rhetoric and logic. When the dis¬ 
ciple, having learned these branches, which were generally 
known by the name of trivium, extended his ambition further, 
and was desirous of new improvement in the sciences, he was 
conducted slowly through the quadrivium (arithmetic, music, 
geometry, and astronomy), to the very summit of literary 
fame.*” 


Hist. Ecclesiast., Cent, xi., p. ii., c. i, § 5. 

47 



ASH 


LEXICON OF FREEMASONRY. 


ASS 


Ashlar. 'Tree stone as it comes out of the quarry.’’— Bailey, 
In speculative masonry we adopt the Ashlar in two different 
states, as symbols in the Apprentice’s degree. The Rough 
Ashlar, or stone in its rude and unpolished condition, is emble¬ 
matic of man in his natural state—ignorant, uncultivated, and 
vicious. But when education has exerted its wholesome influ¬ 
ence in expanding his intellect, restraining his passions, and 
purifying his life, he then is represented by the Perfect Ashlar, 
which, under the skilful hands of the workman, has been 
smoothed, and squared, and fitted for its place in the building. 

Oliver says that the Perfect Ashlar should be " a stone of a 
true die square, which can only be tried by the square and com¬ 
passes.”* But he admits that some brethren do not consider 
this form as essential. In American lodges it certainly is not. 


Assembly. The annual meetings of the craft, previous to 
the organization of Grand Lodges in their present form, were 
called " General Assemblies.” Thus, under the Grand Master¬ 
ship of the Earl of St. Albans, we read of the " Regulations 
made in Gemeral Assembly, Dec. 27, 1663.” 

Anderson says,t that it is written in the Old Constitutions, 
that " Prince Edwin purchased a free charter of King Athel- 
stane, his brother, for the Freemasons to have among them¬ 
selves a correction, or a powder and freedom to regulate them¬ 
selves, to amend what might happen to be amiss, and to hold a 
yearly communication in a General Assembly.” This charter 
was granted A. d. 926, and in that year the first General Assem¬ 
bly in England was held at the city of York, where due regula¬ 
tions for the government of the craft were adopted. These reg¬ 
ulations of the Assembly at YorL have ever since remained un¬ 
altered, and it is from our submitting to their authority that 
derived the name we bear of "Ancient York Masons.” 


* Landmarks, vol. i., p. 146. 


48 


t Constitutions, p. 84. 



AST 


LEXICON OF FREEMASONRY. 


ATH 


Astronomy. The science which instructs us in the laws that 
govern the heavenly bodies. Its origin is lost in the abyss of 
antiquity; for the earliest inhabitants of the earth must have 
been attracted by the splendour of the glorious firmament above 
them, and would have sought in the motions of its luminaries 
for the readiest and most certain method of measuring time. 
With Astronomy the system of Freemasonry is intimately con¬ 
nected. From that science many of our most significant em¬ 
blems are borrowed. The lodge itself is a representation of the 
world; it is adorned with the images of the sun and moon, whose 
regularity and precision furnish a lesson of wisdom and pru¬ 
dence ; its pillars of strength and establishment have been com¬ 
pared to the two columns which the ancients placed at the 
equinoctial points as supporters of the arch of heaven; the blaz¬ 
ing star which was among the Egyptians a symbol of Anubis 
or the dog-star, whose rising foretold the overflowing of the 
Nile, shines in the east; while the clouded canopy is decorated 
with the beautiful Pleiades. The connection between our order 
and astronomy is still more manifest in the spurious Freema¬ 
sonry of antiquity, where, the pure principles of our system be¬ 
ing lost, the symbolic instruction of the heavenly bodies gave 
place to the corrupt Sabean worship of the sun, and moon, and 
stars—a worship whose influences are seen in all the mysteries 
of Paganism. 

Asylum. During the session of an Encampment of Knights 
Templars, a part of the room is called the asylum; the word has 
hence been adopted, by the figure synecdoche, to signify the 
place of meeting of an Encampment. 

Atelier. {French.) A lodge. 

Atheist. One who does not believe in the existence of God. 
Such a creed can only arise from the ignorance of stupidity or 
a corruption of principle, since the whole universe is filled with 
the moral and physical proofs of a Creator. He who does not 

49 


ATH 


LEXICON OF FREEMASONRY, 


AXE 


look to a superior and superintending power as his maker and 
his judge, is without that coercive principle of salutary fear 
which should prompt him to do good and to eschew evil, and his 
oath can, of necessity, be ng stronger than his word. Masons, 
looking to the dangerous tendency of such a tenet, have wisely 
discouraged it, by declaring that no atheist can be admitted to 
participate in their fraternity; and the better to carry this law 
into effect, every candidate, before passing through any of the 
ceremonies of initiation, is required, publicly and solemnly, to 
declare his trust in God. 

Athol Masons. The Masons who, in 1739, seceded from 
the authority of the Grand Lodge of England, and established 
themselves as an irregular body under the name of “Ancient 
Masons,” having succeeded in obtaining the countenance of the 
Duke of Athol, elected that nobleman, in 1776, their Grand 
Master, an office which he uninterruptedly held until 1813, when 
the union of the two Grand Lodges took place. In consequence 
of this long administration of thirty-seven years, the “Ancient 
Masons ” are sometimes called “Athol Masons.” 

Attouchement. {French.) A grip, 

August. A title bestowed upon the Royal Arch degree, in 
consequence of the imposing nature of its ceremonies, and the 
important mysteries it contains. 

Aum, Aun, or On. The Hindoo and Egyptian chief deity. 
See more on this subject in Jehovah. 

Axe. See Knight of the Royal Axe. 


50 


BAB 


LEXICON OF FREEMASONRY. 


BAB 


B. 


Babel. This word, which in Hebrew means confusion, was 
the name of that celebrated tower attempted to be built on the 
plains or Shinar, a. m. 1775, about one hundred and forty 
years after the deluge, and which. Holy Writ informs us, was 
destroyed by a special interposition of the Almighty. The 
Noachite Masons date the commencement of their order from 
this destruction, (see '' Noachites,”) and much traditionary 
information on this subject is preserved in the ineffable degree 
of '' Patriarch Noachite,” to which title the reader is referred. 

At Babel, what has been called Spurious Freemasonry took 
its origin. That is to say, the people there abandoned the 
worship of the true God, and by their dispersion lost all knowl¬ 
edge of his existence, and of the principles of truth upon 
which masonry is founded. Hence it is that our traditionary 
ceremonies speak of the lofty tower of Babel as the place where 
language was confounded and masonry lost.* 


Babylon. The ancient capital of Chaldea, situated on both 
sides of the Euphrates, and once the most magnificent city 
of the ancient world. It was here that, upon the destruction 
of Solomon’s Temple by Nebuchadnezzar in the year of the 
world 3394, the Jews of the tribes of Judah and Benjamin, 
who were the inhabitants of Jerusalem, were conveyed and 
detained in captivity for seventy-two years, until Cyrus, King 
of Persia, issued a decree for restoring them, and permitted 
them to rebuild their temple under the superintendence of 
Zerubbabel, the Governor of Judea, and with the assistance of 
Joshua the High Priest, and Haggai the Scribe. 


For more on this subject see Oman, 

51 



BAD LEXICON OF FREEMASONRY. BAL 

Badge of a Mason. This is the lambskin or white leather 
apron, which must be worn in all lodges during the hours of 
labour. See Apron, 

Bahrdt’s Rite. This was a rite founded by a masonic char¬ 
latan of the name of Bahrdt, about the close of the eighteenth 
century. He opened a lodge at Halle, in Germany, under 
the name of the German Union,'' and succeeded in securing 
the protection of the Prince of Anhaldt-Bernburg, and the 
co-operation of twenty-one persons of rank and character. 
This rite had six degrees, viz: i. The Youth; 2, The Man; 
3, The Old Man; 4, The Mesopolyte; 5, the Diocesan; 6, The 
Superior. The Grand Lodge, however, dissolved the fraternity 
on the ground of their working without a charter, and Bahrdt 
himself was shortly after imprisoned for writing a corrupt 
work. 

Ballot. In the election of candidates, lodges have recourse 
to a ballot of white and black balls. Unanimity of choice, 
in this case, is always desired and demanded; one black ball 
only, if it be accompanied with good reasons, of the sufficiency 
of which the lodge shall judge, being generally required to 
reject a candidate, and two having this effect without the 
assignment of any reasons whatever. This is an inherent 
privilege not subject to dispensation or interference of the 
Grand Lodge, because, as the ancient constitutions say, the 
members of a particular lodge are the best judges of it; and 
because, if a turbulent member should be imposed upon them, 
it might spoil their harmony or hinder the freedom of their 
communications, or even break and disperse the lodge, which 
ought to be avoided by all true and faithful." Many Grand 
Lodges in this country insist on unanimity.* 

In balloting for a candidate for initiation, every member is 
expected to vote. No one can be excused from sharing the 


* See the word Unanimity, 

52 



bal lexicon of freemasonry. bal 

responsibility of admission or rejection, except by the unanimous 
consent of the lodge. Where a member has himself no personal 
or acquired knowledge of the qualifications of the candidate, he 
is bound to give implicit faith to the recommendation of his 
brethren of the reporting committee, who, he has no right to sup¬ 
pose, would make a favourable report on the petition of an 
unworthy applicant. 

With these prefatory remarks, I proceed to a description of 
the general, and what is believed, to be the most correct usage, 
in balloting for candidates. 

The committee of investigation having reported favourably, 
the Master of the lodge directs the Senior Deacon to prepare the 
ballot-box.* The mode in which this is accomplished is as fol¬ 
lows : The Senior Deacon takes the ballot-box, and opening it, 
places all the white and black balls indiscriminately in one com¬ 
partment, leaving the other entirely empty. He then proceeds 
with the box to the Junior and Senior Wardens, who satisfy 
themselves by an inspection that no ball has been left in the 
compartment in which the votes are to be deposited. The box 
in this and the other instance to be referred to hereafter, is pre¬ 
sented to the inferior officer first, and then to his superior, that 
the examination and decision of the former may be substanti¬ 
ated and confirmed by the higher authority of the latter. Let 
it, indeed, be remembered, that in all such cases the usage of 
masonic circumanhidation is to be observed, and that, therefore, 
we must first pass the Junior's station before we can get to that 
of the Senior Warden. 

These officers having thus satisfied themselves that the box is 
in a proper condition for the reception of the ballots, it is then 
placed upon the altar by the Senior Deacon, who retires to his 


* There is no necessity for the Master to inquire if it is the pleasure of 
the lodge to proceed to the election. The by-laws of all lodges requiring 
that an election should follow the favourable report of the committee, the 
ballot-box is ordered to be prepared as a matter of course, and in accord¬ 
ance with the constitutional rule. 


4 


53 



bal 


LEXICON OF FREEMASONRY. 


BAL 


seat. The Master then directs the Secretary to call the roll, 
which is done by commencing with the Worshipful Master, and 
proceeding through all the officers down to the youngest mem¬ 
ber. As a matter of convenience, the Secretary generally votes 
the last of those in the room, and then, if the Tyler is a mem¬ 
ber of the lodge, he is called in, while the Junior Deacon 
tiles for him, and the name of the applicant having been told 
him, he is directed to deposit his ballot, which he does and 
then retires. 

As the name of each officer and member is called, he ap¬ 
proaches the altar, and having made the proper masonic salu¬ 
tation to the Chair, he deposits his ballot and retires to his 
seat. The roll should be called slowly, so that at no time should 
there be more than one person present at the box, for the great 
object of the ballot being secrecy, no brother should be per¬ 
mitted so near the member voting as to distinguish the colour 
of the ball he deposits. 

The box is placed on the altar, and the ballot is deposited 
with the solemnity of a masonic salutation, that the voters may 
be duly impressed with the sacred and responsible nature of 
the duty they are called on to discharge. The system of voting 
thus described, is, therefore, far better on this account than 
that sometimes adopted in lodges, of handing round the box 
for the members to deposit their ballots from their seats. 

The master having inquired of the Wardens if all have voted, 
then orders the Senior Deacon to “ take charge of the ballot- 
box.'’ That officer accordingly repairs to the altar, and taking 
possession of the box, carries it, as before, to the Junior War¬ 
den, who examines the ballot, and reports, if all the balls are 
white, that the box is clear in the South," or, if there is one or 
more black balls, that “ the box is foul in the South." The Dea¬ 
con then carries it to the Senior Warden, and afterward to the 
Master, who, of course, make the same report, according to the 
circumstance, with the necessary verbal variations of West " 
and East." 

If the box is clear —that is, if all the ballots are white—the 

54 















BAL 


LEXICON OF FREEMASONRY. 


BAN 


Master then announces that the applicant has been duly elected, 
and the Secretary makes a record of the fact. But if the box is 
foul, the subsequent proceedings will depend upon the number 
of balls, and upon the peculiar by-laws of the lodge in which 
the ballot has been taken. 

The box having been declared to be foul, the Master inspects 
the number of black balls; if he finds only one, he so states the 
fact to the lodge, and orders the Senior Deacon again to prepare 
the ballot-box. Here the same ceremonies are passed through 
that have already been described. The balls are removed into 
one compartment, the box is submitted to the inspection of the 
Wardens, it is placed upon the altar, the roll is called, the mem¬ 
bers advance and deposit their votes, the box is scrutinized, 
and the result declared by the Wardens and Master. If again 
but one black ball be found, the fact is announced by the Master, 
who orders the election to lie over until the next regular meet¬ 
ing,* and requests the brother who deposited the black ball to 
call upon him and state his reasons. If, however, on this ballot 
two black balls are found, or if there were two or more on the 
first ballot, the Master announces that the petition of the appli¬ 
cant has been rejected, and directs the usual record to be made 
by the Secretary and the notification to be given to the Grand 
Lodge. 

Balustre. All documents issued by the Sovereign Inspectors 
or Supreme Councils of the 33d degree. Ancient Scotch rite, 
are called Balustres.’’ 

Banners. In symbolic masonry, six banners are generally 
borne in processions, the material of which is white satin or 
silk, bordered with a blue fringe, and on each of which is in¬ 
scribed one of the following words: Faith, Hope, Charity, 
Wisdom, Strength, Beauty. 

In the Royal Arch Chapter, there are four officers who carry 
banners. The Royal Arch Captain carries a white banner, as an 


* Unless the by-laws require unanimity. 

■55 



BAN 


LEXICON OF FREEMASONRY. 


BAN 


emblem of that purity of heart and rectitude of conduct which 
ought to actuate all those who pass the white veil of the sanctu¬ 
ary. The Master of the Third Veil carries a scarlet banner, 
emblematical of that fervency and zeal which should character¬ 
ize the possessors of the Royal Arch degree of which it is the 
appropriate colour. The Master of the Second Veil carries a 
purple banner, which is emblematic of union, because it is pro¬ 
duced by a due mixture of scarlet and blue, the former the 
colour of Royal Arch and the latter of symbolic masonry, and 
inculcates harmony between these divisons of the craft. The 
Master of the First Veil carries a blue banner, which is em¬ 
blematic of universal friendship and benevolence, and is the ap¬ 
propriate colour of the first three degrees. 

On the tracing board of the Royal Arch degree, as practised 
in the Chapters of England, are found the banners of the twelve 
tribes of Israel, which were as follow: 

Judah, scarlet, a lion couchant. 

Issachar, blue, an ass crouching beneath its burden. 

Zebulon, purple, a ship. 

Reuben, red, a man. 

Simeon, yellow, a sword. 

Gad, white, a troop of horsemen. 

Ephraim, green, an ox. 

Manasseh, flesh-coloured, a vine by the side of a wall. 

Benjamin, green, a wolf. 

Dan, green, an eagle. 

Asher, purple, a cup. 

Naphtali, blue, a hind. 

We come now to what may be called the General Standard of 
Freemasonry. This is a banner belonging peculiarly to the 
order, as the beauseant did to the Templars, and which may be 
borne in all processions of the craft, to distinguish them from 
any other association of men. Its device is nothing but the coat 
of arms of the order of speculative Freemasons as it was long 
since adopted, and as it is described by Dermott, in his Ahiman 
Rezon. In this country this banner has, by some, been im- 

56 


BAN 


LEXICON OF FREEMASONRY. 


BAN 


properly supposed to belong exclusively to the Royal Arch, in 
consequence of Cross having placed the representation of its 
device in his chart, among the plates which are illustrative of 
that degree. But it is, in fact, the common property of the 
order, and may be carried in the processions of a Master’s 
lodge, as well as in those of a Chapter. I refer, for an exempli¬ 
fication of it, to the fortieth in the series of plates given in the 
Chart of Jeremy Cross. The escutcheon, or shield on the ban¬ 
ner, is divided into four compartments or quarters by a green 
cross, over which a narrower one of the same length of limb, 
and of a yellow colour, is placed, forming what the heralds call 
a cross vert, voided or;” each of the compartments formed by 
the limbs of the cross is occupied by a different device. In the 
first quarter is placed a golden lion on a field of blue, to repre¬ 
sent the standard of the tribe of Judah; in the second, a black 
ox on a field of gold, to represent Ephraim; in the third, a man 
on a field of gold to represent Reuben; and, in the fourth, a 
golden eagle on a blue ground, to represent Dan. Over all is 
placed, as the crest, an ark of the covenant, and the motto is. 
Holiness to the Lord.” 

These were the banners of the four principal tribes, for 
when the Israelites marched through the wilderness,” says 
Dr. Ashe, “ we find that the twelve tribes had between them 
four principal banners or standards, every one of which had its 
particular motto; and each standard also had a distinct sign 
described upon it. They encamped round about the tabernacle, 
and on the east side were three tribes under the standard of 
Judah; on the west, were three tribes under the standard of 
Ephraim; on the south, were three tribes under the standard of 
Reuben; and, on the north, were three tribes under the standard 
of Dan; and the standard of Judah was a lion, that of Ephraim 
an ox, that of Reuben, a man, that of Dan, an eagle—whence 
were framed the hieroglyphics of cherubim and seraphim to 
represent the people of Israel.” 

As the standard or banner of Freemasonry is thus made up of 
and derived from these banners of the four leading tribes of 

57 


BAN 


LEXICON OF FREEMASONRY. 


BEA 


Israel, it may be interesting to learn what was the symbolic 
meaning given by the Hebrews to these ensigns. Vatablus 
quotes a Jewish writer, as saying that the man in the banner of 
Reuben, signified religion and reason; the lion, in that of Judah, 
denoted power; the ox, in that of Ephraim, represented patience 
and toilsome labour; and the eagle, in that of Dan, betokened 
wisdom, agility, and sublimity. But although such may have 
been the emblematic meaning of these devices among the Israel¬ 
ites, the combination of them in the masonic banner is only in¬ 
tended to indicate the Jewish origin of our institution from 
Solomon, who was the last king of Israel under whom the twelve 
tribes were united. 

Banquet. The Banquets in English and American masonry 
do not differ from the convivial meetings of other societies, with 
the exception, perhaps, that the rule prohibiting the introduc¬ 
tion of debates on religious and political subjects, is more rigidly 
enforced. But in the Erench lodges, the Banquets are regulated 
by a particular system or rules, and the introduction of cere¬ 
monies which distinguish them from all other social assemblies. 
The room is closely tiled, and no attendants, except those who 
are of the fraternity, are permitted to be present. 

Barefoot. See Discalceation. 

Beadle. An officer in a council of Knights of the Holy 
Sepulchre, corresponding to the Junior Deacon of a symbolic 
lodge. 

Beauseant. The banner composed of a black and a white 
horizontal stripe, which was peculiar to the ancient Templars. 

Beauty. One of the three principal supports of masonry, 
the other two being Wisdom and Strength. It is represented 
by the Corinthian column and the J.’. W.’., because the Corin¬ 
thian is the most beautiful and highly finished of the orders, and 

58 


BEE LEXICON OF FREEMASONRY. BEN 

because the situation of the J.’. W.‘. in the S.*. enables him the 
better to observe that bright luminary which, at its meridian 
height, is the beauty and glory of the day. H. ‘. A.'. is also con¬ 
sidered as the representative of the column of Beauty which 
supported the Temple. 

Beehive. An emblem of industry appropriated to the third 
degree. This is a virtue ever held in high esteem among the 
craft, for our old charges tell us that all Masons shall work 
honestly on working days, that they may live creditably on holi¬ 
days.^' There seems, however, to be a more recondite meaning 
connected with this symbol. The ark has already been shown to 
have been an emblem common to Freemasonry and the ancient 
mysteries, as a symbol of regeneration—of the second birth 
from death to life. Now in the mysteries a hive was a type of 
the ark. '' Hence," says Faber, both the diluvian priestesses 
and the regenerated souls were called bees; hence bees were 
feigned to be produced from the carcass of a cow, which also 
symbolized the ark; and hence, as the great father was esteemed 
an infernal god, honey was much used both in funeral rites and 
in the mysteries." * 

Bel. Bel, Baal, or Bui, is the name of God as worshipped 
among the Chaldeans and Phenicians. See Jehovah. 

Benac. A corrupted form of a Hebrew word signifying 
'' the builder." 

Benefit Fund. In 1798, a society was established in Lon¬ 
don, under the patronage of the Prince of Wales, the Earl of 
Moira, and all the other acting officers of the Grand Lodge, 
whose object was “ the relief of sick, aged, and imprisoned bre¬ 
thren, and the protection of their widow, children and or¬ 
phans." The payment of one guinea per annum entitled every 


Orig. of Pag. Idol., vol ii. 133. 

59 



BIB 


LEXICON OF FREEMASONRY. 


BLA 


member, when sick or destitute, or his widow and orphans in 
case of his death, to a fixed contribution. 

Benefit funds of this kind have, until very lately, been un¬ 
known to the masons of America, but within a few years sev¬ 
eral lodges have established a fund for the purpose. The lodge 
of Strict Observance in the city of New York, and others in 
Troy, Ballston, Schenectady, etc., have adopted Benefit Funds. 
In 1844, several members of the lodges in Louisville, Kentucky, 
organized a society under the title of the '' Friendly Sons of St. 
John.’’ It is constructed after the model of the English society 
already mentioned. No member is received after 45 years of 
age, or who is not a contributing member of a lodge; the per 
diem allowance to sick members is seventy-five cents; fifty dol¬ 
lars is appropriated to pay the funeral expenses of a deceased 
member, and twenty-five for those of a member’s wife; on the 
death of a member a gratuity is given to his family; ten per 
cent of all fees and dues is appropriated to an orphan fund; and 
it is contemplated, if the funds will justify, to pension the 
widows of deceased members, if their circumstances require it. 

Further reflection and a more careful investigation of the 
principles of our order, since the first edition of this work, have 
convinced me that the establishment in lodges of such benefit 
funds as are described in the last paragraph, are in opposition 
to the pure system of masonic charity. They have, therefore, 
been very properly discouraged by several Grand Lodges. 

Bible. Emphatically is the Bible called a greater light of 
masonry, for from the centre of the lodge, it pours forth upon 
the East, the West, and the South, its refulgent rays of Divine 
truth. The Bible is used among Masons as the symbol of the 
will of God, however it may be expressed. See Furniture. 

Black. This colour is a symbol of grief and mourning. In 
the degree of Knight Templar it refers to the execution of 
James de Molay; in the elu degrees of the Scotch and other rites 

60 


BLA 


LEXICON OF FREEMASONRY. 


BON 


to the death of the chief builder at the temple; and in the Rose 
Croix to the crucifixion. 

Blazing Star. The blazing star constitutes one of the 
ornaments of the lodge. Formerly it was said to be ''commemo¬ 
rative of the star which appeared to guide the wise men of the 
East to the place of our Saviour’s nativity.” But as this allu¬ 
sion, however beautiful, interferes with the universal character 
of masonry, it is now generally omitted, and the blazing star is 
said to be an emblem of Divine Providence. In the English 
ritual it is emblematic of Prudence. Dr. Hemming, quoted by 
Oliver, says that it refers to the sun " which enlightens the 
earth with its refulgent rays, dispensing its blessings to man¬ 
kind at large, and giving light and life to all things here below.” 

Blue. The appropriate colour of the first three degrees or 
ancient craft masonry, and has been explained as emblematic of 
universal friendship and benevolence, instructing us, that in the 
mind of a Mason those virtues should be as extensive as the blue 
arch of heaven itself. 

Blue Masonry. The degrees of Entered Apprentice, Fel¬ 
low Craft, and Master Mason, are called Blue Masonry, and 
lodges in which they are conferred are called Blue Lodges, be¬ 
cause the decorations of these degrees are of this colour. 

Boaz. The name of the left hand pillar that stood at the 
porch of King Solomon’s temple. It is derived from the He¬ 
brew :j, b "in,” and Tj;, oaz, "strength,” and signifies "in 
strength.” See Pillars. 

Bone. This word which is now corruptly pronounced in one 
syllable is the Hebrew word honch,T\T\^, "builder,” from the 
verb hanah, " to build.” It was peculiarly applied, as an 
epithet, to Hiram Abif, who superintended the construction of 
the temple as its chief builder. 

6i 


BOO 


LEXICON OF FREEMASONRY. 


BOO 


Book of Constitutions. The Book of Constitutions is that 
work in which is contained the rules and regulations of the 
order, an exposition of the duties of officers, the rights of mem¬ 
bers, the detail of ceremonies to be used on various occasions, 
such as consecrations, installations, funerals, etc.; and, in fine, 
a summary of all the fundamental principles of masonry. To 
this book, reference is to be made in cases, where the by-laws 
of the Grand Lodge are silent or not sufficiently explicit. 

The earliest notice that we have of any such Constitutions is 
in a record, written in the reign of Edward IV., which states 
that Prince Edwin, having assembled the Masons at York, in 
926, then framed the English constitutions of masonry from the 
writings brought there in various languages. These Constitu¬ 
tions continued for a long time to govern the English craft 
under the name of the Gothic Constitutions C but as they were 
found, at the revival of masonry in the beginning of the eight¬ 
eenth century, to be very erroneous and defective—probably 
from carelessness or ignorance in their frequent transcription 
—in September, 1721, the Duke of Montagu, who was then 
Grand Master, ordered Brother James Anderson to digest 
them “ in a new and better method.'’ 

Anderson having accordingly accomplished the important 
task that had been assigned him, in December of the same year, 
a committee consisting of fourteen learned brethren, was ap¬ 
pointed to examine the book, and they, in the March communica¬ 
tion of the subsequent year, having reported their approbation 
of it, it was, after some amendments, adopted by the Grand 
Lodge, and published in 1723, under the title of “ the Book of 
Constitutions of the Freemasons, containing the History, 
Charges, Regulations, etc., of the Most Ancient and Right 
Worshipful Fraternity. For the use of the lodges." 

In 1735, a second edition was published, under the superin¬ 
tendence of a committee of Grand officers. This was the last 
edition issued during the lifetime of Dr. Anderson; but, in the 
year 1754, it was resolved ''that the Book of Constitutions 
should be revised, and the necessary alterations and additions 

62 


BOO 


LEXICON OF FREEMASONRY. 


BOO 


made, consistent with the laws and rules of masonry/’ Again, 
in 1766, a similar revision took place, under the care of the 
Grand officers and twenty-one Masters of lodges; and the 
amendments having been unanimously approved by the Grand 
Lodge, in January, 1767, the fourth edition was published. 

This book is carried in all processions before the Grand 
Master, on a velvet cushion, and the right of so carrying it is 
vested in the Master of the oldest lodge—a privilege which 
arose from the following circumstances: During the reign of 
Queen Anne, Freemasonry was in a languishing condition, in 
consequence of the age and infirmities of the Grand Master, 
Sir Christopher Wren. On his death, and the accession of 
George the First to the throne, the four old lodges then existing 
in London, determined to revive the Grand Lodge, which had 
for some years been dormant, and to renew the quarterly com¬ 
munications and the annual feast. This measure they accom¬ 
plished, and resolved, among other things, that no lodge there¬ 
after should be permitted to act (the four old Lodges excepted), 
unless by authority of a charter granted by the Grand Master, 
with the approbation and consent of the Grand Lodge. In con¬ 
sequence of this, the old Masons in the metropolis vested all their 
inherent privileges as individuals in the four old lodges, in trust, 
that they would never suffer the ancient landmarks to be in¬ 
fringed ; while, on their part, these bodies consented to extend 
their patronage to every lodge which should thereafter be reg¬ 
ularly constituted, and to admit their Masters and Wardens to 
share with them all the privileges of the Grand Lodge, that of 
precedence only excepted. The extension of the order, how¬ 
ever, beginning to give to the new lodges a numerical superior¬ 
ity in the Grand Lodge, it was feared they would at length be 
able, by a majority, to subvert the privileges of the original 
Masons of England, which had been centered in the four old 
lodges. On this account, a code of articles was drawn up with 
the consent of all the brethren, for the future government of 
the society. To this was annexed a regulation, binding the 
Grand Master and his successors, and the Master of every 

63 


BOO 


LEXICON OF FREEMASONRY. 


BRE 


newly constituted lodge, to preserve these regulations invio¬ 
lable; and declaring that no new regulation could be proposed 
except at the third quarterly communication, and requiring it 
to be publicly read at the annual feast to every brother, even to 
the youngest Apprentice, when the approbation of at least two- 
thirds of those present should be requisite to render it obliga¬ 
tory. To commemorate this circumstance, it has been customary 
for the Master of the oldest lodge to attend every grand instal¬ 
lation, and taking precedence of all present, the Grand Master 
excepted, to deliver the Book of Constitutions to the newly in¬ 
stalled Grand Master, on his promising obedience to the ancient 
charges and general regulations. 

This book, guarded by the Tyler’s sword, constitutes ^n em¬ 
blem in the Master’s degree, intended to admonish the Mason 
that he should be guarded in all his words and actions, preserv¬ 
ing unsullied the masonic virtues of silence and circumspec¬ 
tion which are inculcated in that book. 

Book of the Law. The Holy Bible, which is always open 
in a lodge, as a symbol that its light should be diffused among 
the brethren. The passages on which it is opened differ in the 
different degrees. In this country these. passages are as fol¬ 
lows: in the first degree, at Psalm cxxxiii; in the second, at 
Amos vii. 7, 8; in the third, at Ecclesiastes xii. 1-7. 

Breast-plate. A piece of embroidery about ten inches 
square, worn by the Jewish High Priest on his breast, and at¬ 
tached by its upper corners to the shoulders, and by its lower to 
the girdle of the Ephod. It was made of the same rich em¬ 
broidered stuff of which the Ephod was. The front of it was 
set with twelve precious stones, on each of which was engraved 
the name of one of the twelve tribes. These stones were di¬ 
vided from each other by golden partitions, and set in four rows 
according to the following order. It must be remembered that 
they are to be read according to the Jewish system of writing, 

64 


BRE 


LEXICON OF FREEMASONRY. 


BRE 


from right to left, commencing with the Sardius in the right 
hand upper corner. 


Carbuncle, 

Topaz, 

Sardius, 

* 


* 

Levi. 

Simeon. 

Reuben. 

Diamond, 

Sapphire, 

Emerald, 

* 

* 


Zebulun. 

ISSACHAR. 

Judah. 

Amethyst, 

Agate, 

Ligure, 

* 

* 

* 

Gad. 

Naphta LI. 

Dan. 

Jasper, 

Onyx, 

Beryl, 

# 

* 

* 

Benjamin. 

Joseph. 

Asher. 


The colours of these stones have been described by Biblical 
naturalists as follows : 

I. The Sardius, or ruby, was of a red colour, with an admix¬ 
ture of purple. 2. The Topaz, or modern chrysolite, was pale 
green, with an admixture of yellow. 3. The Carbuncle was a 
fiery red. 4. The Emerald was of a beautiful and pure green. 
5. The Sapphire, or modern lapis lazuli, was a deep blue, veined 
with white and spotted with small golden stars. 6. The Dia¬ 
mond is perfectly white. 7. The Ligure, or hyacinth, was of 
dull red, much mixed with yellow. 8. The Agate was of a grey 
horny ground, spotted with different colours, chiefly of a dusky 
hue. 9. The Amethyst was of a purple colour, composed of 
strong blue and deep red. 10. The Beryl, or modern aqua 
marina, was a pellucid gem of a bluish green, ii. The Onyx 
was of a bluish white colour, resembling the tint of the human 
nail. 12. The Jasper was of a beautiful green, sometimes 
clouded with white, red, or yellow. 

The following are the Hebraic characters in which the names 
of the twelve tribes were engraved on these stones, in the same 
order in which they are arranged in the preceding diagram. 

65 












BRI 


LEXICON OF FREEMASONRY, 


BRO 



pyo&j' 

pIKl 





’Vnsj 

n 


r|DV 



The breast-plate was never to be separated from the priestly 
garments, and was called the “ memorial,'’ because it was de¬ 
signed to remind the High Priest how dear the tribes whose 
names it bore should be to his heart. This ornament forms a 
part of the vestments of the High Priest in a Royal Arch 
Chapter.* 

Bright. A mason is said to be '' bright" who is well ac¬ 
quainted with the ritual, the forms of opening and closing, and 
the ceremonies of initiation. This expression does not, how¬ 
ever, in its technical sense, appear to include the superior knowl¬ 
edge of the history and science of the institution, and many 
bright masons are therefore not necessarily learned masons, 
and on the contrary some learned masons are not well versed in 
the exact phraseology of the ritual. The one knowledge depends 
on a retentive memory, the other is derived from deep research. 

Broken Column. Among the Hebrews, columns were used 
metaphorically, to signify princes or nobles, as if they were the 
pillars of a state. Thus, in Psalms xi. 3, the passage, reading 


* The judges in ancient Egypt wore breast-plates. For more on this 
subject, see Urim and Thummim. 

66 












BRO 


LEXICON OF FREEMASONRY. 


BYL 


in our translation, '' if the foundations be destroyed, what can 
the righteous do? ’’ is in the original, when the columns are 
overthrown,’’ i. e., when the firm supporters of what is right 
and good have perished. So the passage in Isaiah xix. lo, 
should read, “her (Egypt’s) columns are broken down,” that 
is, the nobles of her state. In Freemasonry, the broken column 
is, as Master Masons well know, the emblem of the fall of one 
of the chief supporters of the craft. 

Brother. The term which Freemasons apply to each other. 
Freemasons are brethren, not only by common participation of 
the human nature, but as professing the same faith, as being 
jointly engaged in the same labours, and as being united by a 
mutual covenant or tie, whence they are also emphatically called 
“ Brethren of the Mystic Tie.” 

Brotherly Love, Relief and Truth. These words constitute 
the motto of our order, and the characteristics of our profes¬ 
sion. They need no explanation, but they prove that a society 
which could adopt them, can be founded only on the principles 
of virtue. One of the ancient charges calls brotherly love “ the 
foundation and cape stone, the cement and glory of this ancient 
fraternity.” 

Burning Bush. The burning bush, out of the midst of 
which the angel of the Lord appeared unto Moses at Mount 
Horeb, is referred to in the ceremonies of Royal Arch Masonry, 
because it was there that the Tetragrammaton was delivered to 
the Jewish lawgiver. This was, therefore, the great source of 
true masonic light, and hence Supreme Councils of the 33d de¬ 
gree date their protocols “near the B.*. B.*.” or “Burning 
Bush,” to intimate that they are in their own rite the exclusive 
source of all masonic instruction. 

By-laws. Every subordinate lodge is permitted to make its 
own by-laws, provided they do not conflict with the regulations 

67 


C^B 


LEXICON OF FREEMASONRY. 


CAB 


of the Grand Lodge, nor with the ancient usages of the frater¬ 
nity. But of this, the Grand Lodge is the only judge, and there¬ 
fore the original by-laws of every lodge, as well as all subse¬ 
quent alterations of them, must be submitted to the Grand Lodge 
for approval and confirmation before they can become valid. 


C. 

Cabbala. The Cabbala is that peculiar science or philoso¬ 
phy of the Jews which is occupied in the mystical interpretation 
of the Scriptures, and in metaphysical speculations concerning 
the Deity and the spiritual world. As much use is made of these 
cabbalistic speculations in the higher philosophical degrees of 
masonry, a brief description of the system will not perhaps be 
considered irrelevant to the objects of this work. 

The Cabbala is of two kinds: theoretical and practicaL With 
the practical Cabbala, which is engaged in the construction of 
talismans and amulets, we have nothing to do. The theoretical 
is divided into the literal and dogmatic. The dogmatic Cabbala 
is nothing more than the summary of the metaphysical doctrines 
taught by the Cabbalistic doctors. It is, in other words, the 
system of Jewish philosophy. The literal is a mystical mode of 
explaining sacred things by a peculiar use of the letters of 
words, and is the one which is connected with philosophical 
and ineffable masonry. 

There are three principal branches of the literal Cabbala, 
which are denominated Gematria, Notaricon and Temura. 

I. Gematria is a mode of contemplating words according to 
the value of the letters of which they are composed. The He¬ 
brews, like other ancient nations, having no figures in their lan¬ 
guage, made use of the letters of their alphabet instead of 

68 



CAB 


LEXICON OF FREEMASONRY. 


CAB 


numbers, each letter having a 
ding to the following table: 

Aleph 


I 

Yod 

Beth 


2 

Caph 

Gimel 


3 

Lamed 

Daleth 


4 

Mem 

He 

n 

5 

Nun 

Vau 

*1 

6 

Samech 

Zain 

t 

7 

Ain 

Cheth 

n 

8 

Pe 

Teth 


9 

Tsaddi 


particular numerical value accor- 



10 

Koph 

p 

100 


20 

Resh 

"1 

200 


30 

Shin 

& 

300 

D 

40 

Tau 

n 

400 


50 

Final Caph 

1 

500 

D 

60 

Final Mem 

D 

600 

V 

70 

Final Nun 

1 

700 

E ) 

80 

Final Pe 


800 

X 

90 

Final Tsaddi 

900 


Any two words, the letters of which have the same numeri¬ 
cal value, are mutually convertible, and each is supposed to con¬ 
tain the latent signification of the other. Thus the words in 
Genesis xlix. lo, Shiloh shall come,'' are supposed to contain 
a prophecy of the Messiah, because the letters of ‘‘ Shiloh shall 
come," and of Messiah," both have the nu¬ 

merical value of 358, according to the above table. It was by 
Gematria, applied to the Greek language, that we found in the 
article Abraxas in this work the identity of Abraxas and Mith¬ 
ras. This is by far the most common mode of applying the 
Cabbala. 

2. Notaricon is a mode of constructing one word out of the 
initials or finals of many, or a sentence out of the letters of a 
word, each letter being used as the initial of another word. 
Thus of the sentence in Deuteronomy xxx. 12. '' Who shall go 
up for us to heaven?" in Hebrew '*D the 

initial letters of each word are taken to form the word 
circumcision," and the finals to form nirT* ‘‘Jehovah;" hence 
it is concluded that Jehovah hath shown circumcision to be the 
way to heaven. Again: the six letters of the first word in 
5 69 




CAB 


LEXICON OF FREEMASONRY. 


CAB 


Genesis '' in the beginning/' are made use of to form 

the initials of six words which constitute a sentence signifying 
that In the beginning God saw that Israel would accept the 
law/' nnin nx-i 

3. Temura is Cabbala by permutation of letters. Sometimes 
the letters of a word are transposed to form another word, 
making what is familiarly known as an anagram, or the letters 
of a word are changed for others according to certain fixed rules 
of alphabetical permutation, the ist letter being placed for the 
22d, the 2d for the 21st, the 3d for the 20th, and so on. It is 
in this way that Babel, is made out of Sheshach and 

hence the Cabbalists say that when Jeremiah used the word 
Sheshach (xxv. 26) he referred to Babel. 

A very interesting account of the Cabbala will be found in 
Allen's Modern Judaism," from which work, indeed, I have 
principally condensed the present synopsis. 

Cabiri, Mysteries 6f the. The Cabiri were originally Sy¬ 
rian or Phenician gods, and all that we know about them is to 
be found in a fragment of Sanconiathon, quoted by Eusebius, 
which tells us that they were the children of Sydyk (whom 
Faber* and some other authors suppose to be Noah), and that 
they were the inventors of ship-building. In the time of Chro- 
nos (or Saturn) their descendants, while navigating the sea, 
ran aground on Mount Casius and there erected a temple. 

The worship of the Cabiri was first established in the island 
of Samothrace, where it may be supposed that these navigators 
first landed on passing from the continent. Here they founded 
the mysteries of the Cabiri, which were subsequently celebrated 
at Thebes and Lemnos, but more especially at Samothrace, 
whence they were sometimes called the Samothracian rites. 
The name of the Cabiri was derived originally from Phenicia, 


* Dissert, on the Mysteries of the Cabiri. Bishop Cumberland thinks 
Sydyk identical with Shem, a just man, in Hebrew, Sadek. 

70 



CAB 


LEXICON OF FREEMASONRY. 


CAB 


and the word signifies in that language powerful."^ There 
were four of these gods, Axieros, Axiokersos, Axiokersa, and 
Cadmjllus.t The last had been slain by the three others, and 
his murder was commemorated in the secret rites. The aspi¬ 
rant presented himself crowned with an olive branch, and 
girded about the loins with a purple riband or apron. He was 
placed upon a throne, around which the priests and initiated 
performed sacred dances. Funeral rites were then enacted, in 
which the candidate represented Cadmillus. The heirophants 
declared that the object of the mysteries was to make men just 
and virtuous. Candidates who had been guilty of any crime 
were compelled to confess to a priest, who purified them. 

Many persons annually resorted to Samothrace to be initia¬ 
ted into the celebrated mysteries, among whom are mentioned 
Cadmus, Orpheus, Hercules, and Ulysses. Jamblichus says, 
in his life of Pythagoras, that from those of Lemnos that sage 
derived much of his wisdom. The mysteries of the Cabiri 
were much respected among the common people, and great care 
was taken in their concealment. The priests were called Cor}^- 
bantes, and made use of a language peculiar to the rites.J 

There is much perplexity connected with this subject, but it 
is generally supposed that the mysteries were instituted in hon¬ 
our of Atys, the son of Cybele. According to Macrobius, Atys 
was one of the names of the sun; in confirmation of this, we 
know that the mysteries were celebrated at the vernal equinox. 
They lasted three days, durinig which they represented in the 


* Compare the cognate Hebrew, kabir, to “ to be greater.” 
t Some authors suppose that these four gods refer to Noah and his three 
sons, saved in the ark, and thus they connect the Samothracian rites with 
the Arkite worship. See Drummond’s Origines, vol. ii. p. 130. The 
Scholiast on Apoll. Rhod. says their names were Ceres, Proserpine, and 
Bacchus. 

I Larcher says that those who had been admitted to these mysteries 
were highly esteemed, as they were supposed to have nothing to apprehend 
from tempests; and Plutarch tells us, that they who learned the names of 
the Cabiri, pronounced them slowly, as an amulet to avert calamity. 

71 



CAB 


LEXICON OF FREEMASONRY. 


CAG 


person of Atys the enigmatical death of the sun in winter, and 
his regeneration in the spring. In all probability, in the initi¬ 
ation, the candidate passed through a drama, the subject of 
which was the violent death of Atys. Candidates on their 
admission, underwent an examination respecting their previous 
life, and after being purified and initiated were presented with 
a purple girdle, which was worn like an apron around their 
bodies, as an amulet to preserve them against all dangers. 

The mysteries were in existence at Samothrace as late as the 
eighteenth year of the Christian era, at which time the Empe¬ 
ror Germanicus embarked for that island, to be initiated, but 
was prevented from accomplishing his purpose by adverse 
winds. 

Cable Tow. A properly constructed tracing board of the 
Entered Apprentice is always enclosed within a cord or cable 
tow, having four tassels placed at the four angles, referring to 
the four cardinal virtues and their illustrated points, while the 
cable tow is emblematic of the cord or band of affection which 
should unite the whole fraternity, as in Hosea xi. 4, “ I drew 
them with cords of a man, with bands of love.’' But there is 
another and not figurative use of this implement, with which 
Masons are well acquainted. 

Cagliostro. Joseph Balsamo, Marquis of Pelligrini, more 
commonly known by the title which he assumed at Paris, of 
Count Cagliostro, was one of the most ingenious imposters that 
ever lived. He was the author of a work entitled Magon- 
nerie Egyptienne,” and the founder of a pseudo-masonic sys¬ 
tem, which he called the rite of Egyptian masonry. He estab¬ 
lished this rite (the idea of which he had obtained from some 
manuscripts accidentally purchased at London), at first, in 
Courland, in the year 1779, whence he afterwaia introduced 
it into Germany, France and England. For the purpose more 
speedily of captivating the credulous and the imaginative, he 
united with this form of masonry, the visionary schemes of Al- 

72 


CAL 


LEXICON OF FREEMASONRY. 


CAL 


chemy, declaring that one of the objects of initiation was the 
possession of the philosopher’s stone and the elixir of immor¬ 
tality. 

Both men and women were admitted into the lodges of the 
Egyptian rite, though the ceremonies for each sex were slightly 
different, and the lodges for their reception were entirely dis¬ 
tinct. The system was called a heirarchy, and was divided 
into three degrees, Egyptian Apprentice, Egyptian Fellow- 
craft, and Egyptian Master. 

Cagliostro, after having been banished from France by the 
government, and compelled to fly from England by his credit¬ 
ors, was finally arrested at Rome by the Inquisition, in 1789, 
on a charge of practising the rites of Freemasonry, and con¬ 
demned to perpetual imprisonment. He was never afterwards 
heard of, and is supposed to have died, or to have been put to 
death, during his incarceration. 

Calendar, Masonic. Freemasons, in affixing dates to their 
official documents, never make use of the common calendar or 
vulgar era, but have one peculiar to themselves, which, how¬ 
ever, varies in the different rites. 

Masons of the York and French rites, that is to say, the Ma¬ 
sons of England, Scotland, Ireland, France, Germany, and 
America, date from the creation of the world, calling it ''Anno 
Lucis,” which they abbreviate A.*. L.'., signifying in the year 
of light. Thus with them the year 1850 is A. *. L. ‘. 5850. This 
they do, not because they believe Freemasonry to be coeval with 
the creation, but with a symbolic reference to the light of ma¬ 
sonry. 

In the Scotch rite, the era also begins from the date of the 
creation, but Masons of that rite, using the Jewish chronology, 
would call the year 1850 A.’. M.*. or Anno Mundi (in the year 
of the world) 5610. They sometimes use the initials A.*. H.'., 
signifying Anno Hebraico, or, in the Hebrew year. They 
have also adopted the Hebrew months, and the year therefore 
ends with them on the i6th of September, the new year begin- 

73 


CAL 


LEXICON OF FREEMASONRY. 


CAL 


ning on the 17th of the same month, which is the first of Tisri. 

The Masons of the rite of Mizraim, which is practised in 
France, adopt the chronology of Archbishop Usher, and add¬ 
ing four years to the usual computation of the age of the world, 
would make the year 1850 A.'. L.’. 5854. 

Masons of the York rite begin the year on the first of Janu¬ 
ary, but in the French rite it commences on the first of March, 
and instead of the months receiving their usual names, they are 
designated numerically, as first, second, third, &c. Thus the 
1st January, 1850, would be styled in a French masonic docu¬ 
ment the “ ist day of the nth masonic month. Anno Lucis, 
5850.’’ The French sometimes, instead of the initials A. \ L.’., 
use Uan de la V.\ L,\, or, Vraie Lumiere, that is, Year of 
True Light.'' 

Royal Arch Masons commence their era with the year in 
which Zerubbabel began to build the second temple, which was 
530 years before Christ. Their style for the year 1850 is, 
therefore. A.*. Inv.*., that is, Anno Inventionis, or, in the Year 
of the Discovery, 2380. 

Royal and Select Masters very often make use of the com¬ 
mon masonic date. Anno Lucis, but properly they should date 
from the year in which Solomon's Temple was completed, and 
their style would then be. Anno Depositionis, or, in the Year of 
the Deposite, and they would date the year 1850 as 2850. 

Knight Templars use the era of the organization of their 
order in 1118. Their style for the year 1850 is A.’. O.'., Anno 
Ordinis, or, in the Year of the Order, 732. 

I subjoin, for the convenience of reference, the rules for 
discovering these different dates. 

1. To find the Ancient Craft date. Add 4000 to the vulgar 
era. Thus 1850 and 4000 are 5850. 

2. To find the date of the Scotch rite. Add 3760 to the vul¬ 
gar era. Thus 1850 and 3760 are 5610. After September 
add one year more. 

Z- To find the date of Royal Arch Masonry. Add 530 to 
the vulgar era. Thus 530 and 1850 are 2380. 

74 


CAN 


LEXICON OF FREEMASONRY. 


CAP 


4. To find the Royal and Select Masters' date. Add 1000 
to the vulgar era. Thus 1000 and 1850 are 2850. 

S’ To find the Knights Templar's date. Subtract 1118 
from the vulgar era. Thus 1118 from 1850 is 732. 

The following will show, in one view, the date of the year 
1850 in all the branches of the order: 

Year of the Lord, A. D. 1850—Vulgar era. 

Year of the Light, A.’. L.*. 5850—Ancient Craft Masonry. 

Year of the World, A.*. M.*. 5610—Scotch rite. 

Year of the Discovery, A.*. L*. 2380—Royal Arch Masonry. 

Year of the Deposite, A.*. Dep.’. 2850—Royal and Select 
Masters. 

Year of the Order, A.‘. O.*. 732—Knights Templars. 


Candidate. In ancient Rome, he who sought office from 
the people wore a white shining robe of peculiar construc¬ 
tion, flowing open in front, so as to exhibit the wounds he had 
received in his breast. From the colour of his robe or toga 
Candida, he was called candidatus, whence our English word 
candidate. The derivation will serve to remind our brethren 
of the purity of conduct and character which should distinguish 
all those who are candidates for admission into our order. 
For the constitutional qualification of masonic candidates, see 
Admission. 

Cape Stone. Properly Cope Stone, which see. 

Captain General. The third officer in an Encampment of 
Knights Templars. He presides over the Encampment in the 
absence of his superiors, and is one of its representatives in the 
Grand Encampment. His duties are to see that the council 
chamber and asylum are duly prepared for the business of the 
meetings, and to communicate all orders issued by the Grand 
Council. His station is on the left of the Grand Commander, 

75 


CAP 


LEXICON OF FREEMASONRY. 


CAR 


and his jewel is a level surmounted by a cock, the emblem of 
courage. 

Captivity. Solomon, having erected and dedicated a tem¬ 
ple to Jehovah, died in the year of the world 3029. His domin¬ 
ions did not long retain their integrity, for during the reign of 
his son and successor, Rehoboam, ten of the tribes revolted 
against his authority; and thus the separate kingdoms of Judah 
and Israel were established, the temple remaining in the posses¬ 
sion of the former. After a series of events unnecessary to be 
narrated here, the city of Jerusalem was attacked by Nebuchad¬ 
nezzar, and, after a year’s siege, was surrendered at midnight, 
in the eleventh year of the reign of Zedekiah, to Nebuzaradan, 
the captain of Nebuchadnezzar’s guards. Nebuzaradan, hav¬ 
ing rifled the temple of its sacred vessels and its two pillars at 
the entrance of the porch, set it and the city on fire, on the tenth 
day of the fifth month, corresponding to the latter part of July; 
and conveyed those of the people who had escaped the sword as 
captives to Babylon. Here they remained in servitude, until 
they were released by Cyrus, king of Persia, who, in the first 
year of his reign, published that famous decree which liberated 
the Hebrew captives, and permitted them to rebuild the city 
and house of the Lord.”* Many interesting circumstances in 
relation to this captivity, and its termination are interpersed 
through some of the higher decrees, such as the Royal Arch, 
the Red Cross Knight, Knight of the East, and to parts of 
Jerusalem. 

Cardinal Virtues. These are Prudence, Fortitude, Tem¬ 
perance, and Justice. They are dilated on in the first degree; 
and the practice of them urged upon the candidate by certain 
striking allusions given by the Prince of the ceremonies of 
initiation. 

*Lightfoot says that the seventy years of the captivity began in the third 

year of Jehoiakim and terminated in the first year of Cyrus, which he 
dates Anno Mundi 3470. Harmony of the Four Evang. Proleg. § vii. 

76 



CAR 


LEXICON OF FREEMASONRY. 


CEN 


Carpet. A painting or diagram, containing the emblems 
of a particular degree. The same as flooring or tracing board. 
It is called a carpet, because the larger ones used in a lodge are 
generally laid upon the ground for the purposes of instruction. 

Cassia. Sometimes improperly used for Acacia, 

Catenarian Arch. If a rope be suspended loosely by its two 
ends, the curve into which it falls is called a catenarian curve, 
and this inverted forms the catenarian arch, which is said to 
be strongest of all arches. As the form of a symbolic lodge 
is an oblong square, that of a Royal Arch Chapter, according 
to the English ritual, is a catenarian arch. 

Caution. It was formerly the custom to bestow upon an 
Entered Apprentice, on his initiation, a new name, which was 

caution.’’ The custom is now very generally discontinued, 
although the principle which it inculcated should never be for¬ 
gotten. 

Centre, Opening on the. In the ritual of the English 
lodges, it is usual for the W.*. M.*. when he has opened a lodge 
in the third degree, to declare it duly '' opened on the centre.” 
This practice is thus explained: ''None but Masters’ Lodges 
are so opened. Apprentice and Craft Lodges are mixed lodges, 
—the first including brethren of the three degrees—some 
higher and some lower in masonry than others, consequently 
there is not a masonic equality among them. The Master 
Mason is under a stronger obligation to his brother of an equal 
degree, than to one of an inferior degree. On the contrary, in 
a lodge of Masters, all are equal, all stand upon the same level, 
all are equally near and equally distant to each other— as the 
central point of the circle is equally near and equally distant 
to its circumference. Hence, we say a Master’s lodge is 

77 



CEP 


LEXICON OF FREEMASONRY. 


CER 


Opened on the centre.'’—Moore's Mag., v. iii., p. 356. An 
attempt has been made in the Trestle Board," published under 
the sanction of the late Baltimore Masonic Convention, to in¬ 
troduce the custom into the American lodges. It has, however, 
been rejected in South Carolina. 

Cephas. A Syriac word signifying a rock or stone. In 
the degree of Royal Master, it is used in reference to the cubical 
stone of masonry. 


Certificate. A diploma issued by a Grand Lodge, or by a 
subordinate lodge under its authority, testifying that the holder 
thereof is a true and trusty brother, and recommending him to 
the hospitality of the fraternity abroad. The character of this 
instrument has sometimes been much misunderstood. It is by 
no means intended to act as a voucher for the bearer, nor can it 
be allowed to supersede the necessity of a strict examination. 
A stranger, however, having been tried and proved by a more 
unerring standard, his certificate then properly comes in as an 
auxiliary testimonial, and will be permitted to afiford good evi¬ 
dence of his correct standing in his lodge at home; for no body 
of Masons, true to the principles of their order, would grant 
such an instrument to an unworthy brother, or to one who, they 
feared, might make an improper use of it. But though the 
presence of a Grand Lodge's certificate be in general required 
as collateral evidence of worthiness to visit, or receive aid, its 
accidental absence, which may arise in various ways, as from 
fire, captivity, or shipwreck, should not debar a strange brother 
from the rights guaranteed to him by our institution, provided 
he can offer other evidence of his good character. The Grand 
Lodge of New York has, upon this subject, taken the proper 
stand in the following regulation: 'That no Mason be admitted 
to any subordinate lodge, under the jurisdiction of this Grand 
Lodge, or receive the charities of any lodge, unless he shall, 
on such application, exhibit a Grand Lodge Certificate, duly 

78 


CHA LEXICON OF FREEMASONRY. CHA 

attested by the proper authorities, except he is known to the 
lodge to be a worthy brother 

Since the publication of the first edition of this work, the Cer¬ 
tificate system has been warmly discussed by the Grand Lodges 
of the United States, and considerable opposition to it has been 
made by some of them on the ground that it is an innovation. 
If it is an innovation, it certainly is not one of the present day, 
as we may learn from the Regulations made in General Assem¬ 
bly of the Masons of England, on St. John the Evangelistas day, 
1663, during the Grand Mastership of the Earl of St. Albans, 
one of which reads as follows: 

That no person hereafter who shall be accepted a Free¬ 
mason shall be admitted into any lodge or assembly, until he has 
brought a certificate of the time and place of his acceptation 
from the lodge that accepted him, unto the Master of that limit 
or division where such lodge is kept.’' 

Chain, Mystic. To form the mystic chain is for the brethren 
to make a circle, holding each other by the hands, as in sur¬ 
rounding a grave, &;c. Each brother crosses his arms in front 
of his body, so as to give his right hand to his left hand neigh¬ 
bour, and his left hand to his right hand neighbour. The French 
call it chaine d'linion. 

Chalk, Charcoal and Clay. By these three substances, are 
beautifully symbolized the three qualifications for the servitude 
of an Entered Apprentice. 

Chamber of Reflection. In the French and Scotch rites, a 
small room adjoining the lodge, in which, preparatory to initia¬ 
tion, the candidate is enclosed for the purpose of indulging in 
those serious meditations which its sombre appearance, and the 
gloomy emblems with which it is furnished, are calculated to 


Order of the Grand Lodge of New York, June 8, 1843. 

79 



CHA 


LEXICON OF FREEMASONRY. 


CHA 


produce. It is also used in the degree of Knight Templar for 
a similar purpose. 

Chancellor. An officer in a Council of Knights of the Red 
Cross, corresponding in some respects to the Senior Warden 
of a symbolic lodge. 

Chapiter. An ornamental finish to the top of a pillar. 

Chaplain. The office of chaplain of a lodge is one which 
is not recognized in the ritual of this country, although often 
conferred by courtesy. 

Chapter. A convocation of Royal Arch Masons is called 
a Chapter. In Britian, Royal Arch Masonry is connected with 
and under the government of the Grand Lodge; but in America, 
the jurisdictions are separate.* Here, a Chapter of Royal Arch 
Masons is empowered to give the preparatory degrees of Mark, 
Past, and Most Excellent Master; although, of course, the 
Chapter, when meeting in either of these degrees, is called a 
lodge. In some Chapters, the degrees of Royal and Select 
Master are also given as preparatory degrees; but in most of 
the States, the control of these is conferred upon separate 
bodies, called '' Councils of Royal and Select Masters.’’ The 
presiding officers of a Chapter are the High Priest, King, and 
Scribe, who are, respectively, representatives of Joshua, Zerub- 
babel, and Haggai. In the English Chapters, these officers are 
generally styled either by the founders’ names as above, or as 
1st, 2d, and 3d Principals. Chapters of Royal Arch Masons in 
this country, are primarily under the jurisdiction of State 
Grand Chapters as lodges are under Grand Lodges; and sec¬ 
ondly, under the General Grand Chapter of the United States, 


* Formerly in this country, Chapters were chartered by and under the 
control of Grand Lodges. 

80 











4 







s ♦ 

IL 1 




- n'y-* -':- ‘ 


I 



■*■; "a’-w 









V 



CHA 


LEXICON OF FREEMASONRY. 


CHA 


whose meetings are held triennially, and which exercises a gem 
eral- supervision over this branch of the order, throughout the 
Union. The convocations of several of the ineffable degrees 
are also called Chapters. See Royal Arch, 

Chapter, Grand. A Grand Chapter consists of the High 
Priests, Kings, and Scribes, for the time being, of the several 
Chapters under its jurisdiction, and of the Past Grand and 
Deputy Grand High Priests, Kings, and Scribes of the said 
Grand Chapter. Its organization differs from that of a Grand 
Lodge: Past High Priests not being eligible to a seat, after the 
expiration of their time of service, as Past Masters are in the 
Grand Lodge; unless they shall have served as Grand and 
Deputy Grand High Priests, Kings or Scribes. Grand Chap¬ 
ters have the sole government and superintendence, (under 
the General Grand Chapter,) of the several Royal Arch Chap¬ 
ters, and Lodges of Most Excellent, Past and Mark Masters, 
within, their several jurisdictions. 

Until the year 1797, there was no organization of Grand 
Chapters in the United States. Chapters were held under the 
authority of a Master’s warrant, although the consent of a 
neighbouring Chapter was generally deemed expedient. But 
in 1797, delegates from several of the Chapters in the North¬ 
ern States assembled at Boston, for the purpose of deliberating 
on the expediency of organizing a Grand Chapter, for the 
government and regulation of the several Chapters within 
the said States. This Convention prepared an address to the 
Chapters in New York and New England, disclaiming the 
power of any Grand Lodge to exercise authority over Royal 
Arch Masons, and declaring it expedient to establish a Grand 
Chapter. In consequence of this address, delegates from most 
of the States above mentioned met at Hartford, in January, 
1798, and organized a Grand Chapter, formed and adopted a 
constitution, and elected and installed their officers. This ex¬ 
ample was quickly followed by other parts of the Union; and 
Grand Chapters now exist in nearly all the States. 

81 


CHA 


LEXICON OF FREEMASONRY. 


CHA 


Chapter, General Grand. The General Grand Chapter of 
the United States was organized in 1806, and meets triennially; 
it consists of the Grand and Deputy Grand High Priests, 
Kings, and Scribes, for the time being, of the several State 
Grand Chapters, and of the Past General Grand High Priests, 
Deputy General Grand High Priests, Kings, and Scribes of the 
said General Grand Chapter.* It exercises a general super¬ 
visory authority over the State Grand Chapters, and immediate 
jurisdiction in all States or Territories where a State Grand 
Chapter has not been established. 

Charges. The fraternity had long been in possession of 
many records, containing the ancient regulations of the order; 
when, in 1722, the Duke of Montague being Grand Master of 
England, the Grand Lodge finding fault with their antiquated 
arrangement, it was directed that they should be collected, and 
after being properly digested, be annexed to the Book of Con¬ 
stitutions, then in course of publication under the superin¬ 
tendence of Brother James Anderson. This was accordingly 
done, and the document now to be found in all the Ahiman 
Rezons, under the title of The old Charges of the Free and 
Accepted Masons,’' constitutes, by universal consent, a part of 
the fundamental law of our order. The charges are divided 
into six general heads of duty, as follows: i. Concerning God 
and religion. 2. Of the civil magistrate, supreme and sub¬ 
ordinate. 3. Of lodges. 4. Of Masters, Wardens, Fellows, 
and Apprentices. 5. Of the management of the Craft in work¬ 
ing. 6. Of behaviour under different circumstances, and in 
various conditions. These charges contain succinct directions 
for the proper discharge of a Mason’s duties, in whatever 
position he may be placed; and from them have been abridged, 
or by them suggested, all those well known directions found in 


* By an amendment to the Constitution adopted in 1853, Past General 
Grand Officers are no longer ex-efficio members. 

82 



CHA 


LEXICON OF FREEMASONRY. 


CHA 


our Monitors, which Masters are accustomed to read to 
candidates, on their reception into the different degrees, and 
which have, therefore, also been denominated charges. The 
word, however, in strictness and to avoid confusion, ought to 
have been confined to the Old Charges above alluded to.* 

Charity. Though I speak with the tongues of men and 
of angels, and have not charity, I am become as sounding brass, 
or a tinkling cymbal. And though I have the gift of prophecy 
and understand all mysteries and all knowledge, and though I 
have all faith so that I could remove mountains, and have not 
charity, I am nothing.’' (i Corinth, xiii. i, 2.) Such was the 
language of an eminent apostle of the Christian church, and 
such is the sentiment that constitutes the cementing bond of 
Freemasonry. Charity is the chief corner-stone of our temple, 
and upon it is to be erected a superstructure of all the other 
virtues, which make the good man and the good Mason. The 
charity, however, of which our order boasts, is not alone that 
sentiment of commiseration, which leads us to assist the poor 
with pecuniary donations. Like the virtue described by the 
apostle, already quoted, its application is more noble and more 
extensive. ^Tt suffereth long and is kind.” The true Mason 
will be slow to anger and easy to forgive. He will stay his 
falling brother by gentle admonition, and warn him with kind¬ 
ness, of approaching danger. He will not open his ear to 
his slanderers, and will close his lips against all reproach. His 
faults and his follies will be locked in his breast, and the prayer 
for mercy will ascend to Jehovah for his brother’s sins. Nor 
will these sentiments of benevolence be confined to those who 
are bound to him, by ties of kindred or worldly friendship 
alone; but extending them throughout the globe, he will love 
and cherish all who sit beneath the broad canopy of our univer- 


* I have omitted the republication of these charges in the present edi¬ 
tion, since they have now become accessible to every Mason, by their in¬ 
sertion in several modern works on Freemasonry. 

83 



CHA 


LEXICON OF FREEMASONRY. 


CHE 


sal lodge. For it is the boast of our institution, that a Mason, 
destitute and worthy, may find in every clime a brother, and in 
every land a home. 

Charles XII., Order of. An order of knighthood insti¬ 
tuted in i8ii by Charles XII., King of Sweden, and which 
was to be conferred only on the principal dignitaries of the 
masonic institution in his dominions. In the manifesto estab¬ 
lishing the order, the king says:—'' To give to this society, (the 
masonic) a proof of our gracious sentiments toward it, we will 
and ordain that its first dignitaries to the number which we 
may determine, shall in future be decorated with the most 
intimate proof of our confidence, and which shall be for them a 
distinctive mark of the highest dignity.'' The number of 
knights is 27, all masons, and the King of Sweden is the 
perpetual Grand Master. 

Cherubim. The second order of the angelic hierarchy, the 
first being the seraphim. The two cherubim that overtopped 
the mercy-seat or covering of the ark, in the holy of holies, were 
placed there by Moses, in obedience to the orders of God: ‘'And 
thou shalt make two cherubim of gold, of beaten work shalt 
thou make them, in the two ends of the mercy-seat. And the 
cherubim shall stretch forth their wings on high, covering the 
mercy-seat with their wings, and their faces shall look one to 
another; toward the mercy-seat shall the faces of the cherubim 
be." (Exod. xxv., 18, 20.) It was between these cherubim 
that the shekinah or divine presence rested, and from which 
issued the Bathkol or voice of God. Of the form of these 
cherubim, we are ignorant; Josephus says, that they resembled 
no known creature, but that Moses made them in the form in 
which he saw them about the throne of God; others, deriving 
their ideas from what is said of them by Ezekiel, Isaiah, and 
St. John, describe them as having the face and breast of a man, 
the wings of an eagle, the belly of a lion and the legs and feet 

84 


CHI 


LEXICON OF FREEMASONRY. 


CHI 


of an ox, which three animals, with man, are the symbols of 
strength and wisdom. 

Chief of the Tabernacle. The twenty-third degree in the 
Ancient Scotch Rite. It commemorates the institution of the 
order of the priesthood in Aaron and his sons Eleazar and 
Ithamar. Its officers are three, a Sovereign Sacrificer and two 
High Priests, and the members of the “ Hierarchy,'' as the lodge 
is styled, are called Levites. The apron is white, lined with 
deep scarlet and bordered with red, blue and purple riband. 
A gold chandelier of seven branches is painted on the centre, 
and a violet-coloured myrtle on the flap. The jewel, which 
is a thurible, is worn from a broad yellow, purple, blue and 
scarlet sash, from the left shoulder to the right hip. 

Chisel. One of the working tools of a Mark Master, and 
emblematic of the effects of education on the human mind. 
For, as the artist, by the aid of this instrument, gives form and 
regularity to the shapeless mass of stone, so education, by 
cultivating the ideas and by polishing the rude thoughts, trans¬ 
forms the ignorant savage into the civilized being. The chisel 
is speculatively to the Mark Master what the Ashlar is to the 
Entered Apprentice. 

In the English ritual, the chisel is one of the working tools 
of the Entered Apprentice, with the same emblematic significa¬ 
tion as we give to it in the Mark Master's degree. 

Chivalry. Although Freemasonry and the institution of 
Chivalry are not identical, yet we are permitted, from a variety 
of considerations, to infer that the latter was a branch of the 
former. And even if we should not come to this conclusion, the 
close connection which, at the present day, exists between some 
of the orders of chivalry and the order of Freemasonry, will 
authorize us in devoting a few words to a brief examination 
of this venerable institution. 

The origin of chivalry is involved in very great obscurity. 


CHI 


LEXICON OF FREEMASONRY. 


CHI 


Almost every author who has written on this subject, has 
adopted an hypothesis of his own. Some derive the institution 
from the equestrian order of ancient Rome, while others trace 
it to the. tribes who, under the name of Northmen, about the 
ninth century, invaded the southern parts of Europe. Warbur- 
ton ascribes the origin of chivalry to the Arabians; Pinkerton, 
Mallet and Percy, to the Scandinavians. Clavel derives it from 
the secret societies of the Persians, which w^ere the remains of 
the mysteries of Mithras. 

Chivalry, like Freemasonry, was a ceremonial institution, and 
its ceremonies were highly symbolical in their character. It 
was divided into three degrees: that of Page, which might 
answer to our Apprentice; of Esquire, similar to our Fellow 
Craft; and of Knight, which was equivalent to our Master. 
The education of the page was conducted with the greatest 
care. He was confided to the charge of some noble dame, who 
inculcated an unlimited deference to the female sex, and taught 
him to appreciate the duties and honours of the profession 
in which he was about to embark. When arrived at a proper 
age, which was generally that of fourteen, he was presented at 
the altar, where the priest, having consecrated a sword, sus¬ 
pended it from his shoulder, by which simple ceremony, he was 
advanced to the second degree of chivalry, and became an 
Esquire. From this time, he was attached to the person of a 
knight, and becoming the sharer of his toils and dangers, was 
still further instructed in his duties. Having served a pro¬ 
bationary term in these subordinate degrees, he was, at length, 
if found worthy, promoted to the honour of knighthood, wFich 
was the third degree, and the one in which the knowledge of 
the mysteries was conferred. The day before the ceremony 
of installation, was passed by the novice in fasting, and the night 
in a church, prostrated at the foot of the altar, and in the midst 
of profound darkness. The next day he knelt before the 
knight, who was to receive him, and took, between his hands 
the solemn obligation, always to fly to the assistance of the 
oppressed, and to sacrifice himself for the honour and defence 

86 


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LEXICON OF FREEMASONRY. 


CHI 


of the mysteries of chivalry. The knight then girded the 
candidate with a sword, struck him on the neck with his own, 
which act was called the accolade, kissed his cheeks and fore¬ 
head, and gave him, with the open palm of his hand, a gentle 
slap, the last he was ever to receive without resentment. He 
then arose, and was clothed with the various pieces of his 
armour, the emblematic sense of which was explained to him. 

The formulary of this part of the reception has been pre¬ 
served,* and furnishes abundant evidence of the symbolic char¬ 
acter of the institution. The sword which he received was 
called the arms of mercy,^’ and he was told to conquer his ene¬ 
mies by mercy rather than by force of arms. Its blade was 
two-edged, to remind him that he must maintain chivalry and 
justice, and contend only for the support of these two chief pil¬ 
lars of the temple of honour. The lance represented Truth, 
because truth, like the lance, is straight. The coat of mail was 
the symbol of a fortress erected against vice, for, as castles are 
surrounded by walls and ditches, the coat of mail is closed 
in all its parts, and defends the knight against treason, dis¬ 
loyalty, pride and every other evil passion. The rowels of the 
spur were given to urge the possessor on to deeds of honour 
and virtue. The shield, which he places betwixt himself and 
his enemy, was to remind him that the knight is as a shield inter¬ 
posed between the prince and the people, to preserve peace and 
tranquility. 

After the reception, the knight was exhibited with great 
pomp before the people. A banquet, followed by the bestowal 
of largesses and alms, concluded the ceremonies. The knights 
were in possession of signs of recognition known only to them- 
selves,t and were also united by a system of mysteries, allusions 
to which will often be found in the allegories that we meet 
with in the romances of chivalry. The greater part of the 
stories of Turpin and the other old romancers is filled with 


* La Roque, Traite de la Noblesse, 
f Gavel Hist. Pitt, de la Franc-Magon, p. 354. 

87 



CHR 


LEXICON OF FREEMASONRY. 


CIR 


astronomical allusions applied to Charlemagne, and indeed this 
prince and his twelve paladins ought, says Clavel, to be con¬ 
sidered in these legends, as the sun and the twelve genii or 
signs of the twelve palaces of the zodiac. 

Christ, Order of. When the Knights Templars were over¬ 
thrown throughout Europe, they were protected in Portugal, 
and converted by the sovereign into a new order, called the 
Order of Christ, and the secret part of the ritual was abolished. 
A masonic order of the same name was at one time established 
in Paris by a Portuguese. 

Circle. See Pomt within a Circle, 

Circumambulation. Circumambulation, or a procession 
around the altar, always formed a part of the ancient religious 
ceremonies. In Greece, the priests and the people walked 
thrice round the altar during the sacrifice, and sung a sacred 
hymn. On these occasions, the procession moved according to 
the course of the sun, and a hymn is still preserved in the writ¬ 
ings of Callimachus, which was chanted by the priests of 
Apollo, at Delos, and the substance of which was, we imitate 
the example of the sun and follow his benevolent course.'' The 
Druids used the same ceremonies, and always made three turns 
round the altar, accompanied by all the worshippers. In some 
parts of Britain, this practice continued to be observed for ages 
after the destruction of the Druidical religion, and Martin, in 
his Description of the Western Islands, written not a century 
ago, tells us that'' in the Scottish isles the people never come to 
the ancient sacrificing and fire-hallowing cairns, but they walk 
three times round them, from east to west, according to the 
course of the sun. This sanctified tour, or round by the south, 
is called Deiseal, from Deas or Deis, the right hand, and Soil 
or Sul, the sun; the right hand being ever next the heap or 
cairn.” 

Oliver says that in levelling the foot-stone of the temple, 

88 


CIR 


LEXICON OF FREEMASONRY. 


CLE 


King Solomon and the twelve tribes circumambulated Mount 
Moriah three times in jubilee procession. 

Circumspection. A necessary watchfulness is recom¬ 
mended to every man, but in a Mason it becomes a positive 
duty, and the neglect of it constitutes a heinous crime. On this 
subject, the Old Charges are explicit. You shall be cautious, 
in your words and carriage, that the most penetrating stranger 
shall not be able to discover or find out what is not proper to 
be imitated; and sometimes you shall divert a discourse and 
manage it prudently for the honour of the Worshipful Fra¬ 
ternity .'’—Old Charges, V]. /|. 

Clandestine. Not legal. A body of Masons uniting in 
a lodge without the consent of a Grand Lodge, or although 
originally legally constituted, continuing to work after its char¬ 
ter has been revoked, is styled a Clandestine Lodge,” and its 
members are called '' Clandestine Masons.” With clandestine 
lodges or Masons, regular Masons are forbidden to associate, 
or converse on masonic subjects. 

Clay Ground. In the clay ground between Succoth and 
Zeredatha, Hiram Abif cast all the sacred vessels of the temple, 
as well as the pillars of the porch. This spot was about 35 
miles in a north-east direction from Jerusalem, and it is sup¬ 
posed that Hiram selected it for his foundry, because the clay 
which abounded there was, by its great tenacity, peculiarly 
fitted for making moulds. The masonic tradition on this sub¬ 
ject is sustained by the authority of Scripture. See i Kings 
vii. 42, and 2 Chron. iv. 17* 

Clefts of the Rocks. The whole of Palestine is very 
mountainous, and these mountains abound in deep clefts or 
caves, which were anciently places of refuge to the inhabitants 
in time of war, and were often used as lurking places for rob¬ 
bers. It is, therefore, strictly in accordance with geographical 

89 


CLO 


LEXICON OF FREEMASONRY. 


COC 


truth that the statement, in relation to the concealment of 
certain persons in the clefts of the rocks, is made in the third 
degree. 

Closing. The duty of closing the lodge is as imperative 
and the ceremony as solemn as that of opening, nor should it 
ever be omitted through negligence, nor hurried over with 
haste, but every thing should be performed with order and 
precision, so that no brother shall go away dissatisfied. From 
the very nature of our constitution, a lodge cannot properly 
be adjourned. It must either be closed in due form, or the 
brethren called off to refreshment. But an adjournment on 
motion, as in other societies, is unknown to our order. The 
Master can, alone, dismiss the brethren, and that dismission 
must take place after a settled usage. In Grand Lodges, which 
meet for several days successively, the session is generally con¬ 
tinued from day to day, by calling to refreshment at the 
termination of each day's sitting. 

Clothed. A Mason is said to be properly clothed when he 
wears white leather gloves, a white apron, and the jewel of 
his masonic rank. The gloves are now often, but improperly 
dispensed with, except on public occasions. This costume is of 
ancient date, for, in an indenture of covenants made in the 
reign of Henry the Sixth, of England, between the church 
wardens of a parish in Suffolk and a company of Freemasons, 
the latter stipulate that each man should be provided with a 
pair of white gloves and a white apron, and that a lodge, 
properly tyled, should be erected at the expense of the parish, in 
which they were to carry on their works ."—See Quarterly Re¬ 
view, Vol XXIV. p. 146. 

Clouded Canopy. See Covering. 

Cock. The ancients made the cock a symbol of courage, 
and consecrated him to Mars, Pallas and Bellona, deities of 

90 


COE 


LEXICON OF FREEMASONRY. 


COF 


war. As an emblem of this quality, he is used in the jewel of 
the Captain General of an Encampment of Knights Templars. 

Rhigelline, however, gives a different explanation of this 
symbol. He says that the cock was the emblem of the sun and 
of life, and that as the ancient Christians allegorically deplored 
the death of the solar orb in Christ, the cock recalled its life 
and resurrection.* The cock, we know, was a symbol among 
the early Christians, and is repeatedly to be found on the tombs 
in the catacombs of Rome. Hense, I am, on further reflection, 
induced to believe that we should give a Christian interpreta¬ 
tion to the jewel of a Knight Templar as symbolic of the 
resurrection. 

Coercion. Among the imperative requisites of a candidate 
for Freemasonry, is one that he should come of his free will 
and accord. Masons cannot, therefore, be too cautious how they 
act or speak before uninitiated persons who have expressed any 
desire of entering the order, lest this perfect freedom of their 
will be infringed. Coercion is entirely out of the question. 
Mercenary or interested motives should be strenuously dis¬ 
couraged, and no other inducement used than that silent per¬ 
suasion which arises from a candid exposition of the beauties 
and moral excellences of our institution. 

Coffin. In the ancient mysteries, the aspirant could not 
claim a participation in the highest secrets until he had been 
placed in the Pastos, Bed or Coffin. The placing him in the 
coffin was called the symbolical death of the mysteries, and his 
deliverance was termed a raising from the dead. Hence arose 
a peculiarity in the Greek verb teleiitao, which, in the active 
voice, signified '' I die,’’ and in the middle voice, '' I am initi¬ 
ated.” The mind,” says an ancient writer, quoted by Stobseus, 
'' is affected in death just as it is in the initiation into the mys- 


* Magonnerie consideree comme le resultat des religions Egyptienne, 
Juive et Chretienne, tom. ii. p. 67. 

91 



COL 


LEXICON OF FREEMASONRY. 


COL 


teries. And word answers to word, as well as thing to thing; 
for reXevTap is to die, and TeXetcrdaL to be initiated,^* The 
coffin in masonry is an emblem of the Master’s degree, but its 
explication is here incommunicable. 


Collar. An ornament worn around the neck by the officers 
of lodges, to which is suspended a jewel indicative of the 
wearer’s rank. The colour of the collar varies in the different 
grades of masonry. That of a symbolic lodge is blue; of a Past 
Master, purple; of a Royal Arch Mason, scarlet; of a Secret 
Master, white border with black; of a Perfect Master, green, 
&c. These colours are not arbitrary, but are each accompanied 
with an emblematic meaning. 

Coloured Masonry. Boston was garrisoned by British 
troops in 1775 under General Gage. In one of the British regi¬ 
ments there was a traveling Lodge of Freemasons, which, on 
March 6th of that year, entered, passed and raised Prince 
Hall and thirteen of his associates, all coloured. A well defined 
law in Masonic Jurisprudence, forbids traveling lodges the 
right to make Masons in any country where there are Masons. 
Nevertheless the negroes applied to England for a charter in 
1784, which was granted September 29th of that year, but did 
not arrive in Boston until April 29, 1787. Every lodge prop¬ 
erly organized must have a charter from the Grand Lodge in 
the state or territory over which the Grand Lodge has jurisdic¬ 
tion, and all other lodges without a charter from the existing 
Grand Lodge are illegal and improperly constituted. There 
was a Grand Lodge existing in Massachusetts in 1777. the 
union of the two Grand Lodges in England in 1813 the Coloured 
Lodge of Massachusetts was dropped from the roll be¬ 
cause they had made no returns to the Grand Lodge for over 
ten years. The negroes then applied to the Grand Lodge of 
Massachusetts for a charter. The Grand Lodge upon inquiry 
discovered they were clandestinely constituted and refused 

92 


COL 


LEXICON OF FREEMASONRY. 


COM 


them a charter. This angered the negroes, and in June, 1827, 
they published in a Boston newspaper their declaration of Ma¬ 
sonic independence. 

Colours. Each grade of masonry is furnished with its 
emblematic colour. Colours have always been invested with 
mystic meanings. Thus, they are used as the distinguishing 
mark of different nations, as well as of different professions. 
White has been considered as emblematic of joy, and is hence 
selected as the appropriate dress for bridal occasions. On the 
contrary, the sombre appearance of black has confined its use to 
seasons of grief and mourning. The heralds have adopted 
colours as a part of their highly symbolic science, and among 
them, every colour is the symbol of a particular virtue and qual¬ 
ity of the mind. The three symbolic colours of the ancient Druids, 
appropriated to their three degrees, were Green, emblematic 
of Hope; Blue, of Truth; and White, of Light. The colours of 
Ancient York Masonry are blue, purple and scarlet. Besides 
these, the different degrees of chivalry, and of Scotch masonry, 
have their appropriate colours. The reader is referred to these 
colours under their appropriate names. 

Column. A round pillar made to support as well as to 
adorn a building, whose construction varies in the different 
orders of architecture. See Broken Column. 

Commander, Grand. The Grand Commander is the pre¬ 
siding officer in an encampment of Knights Templars. His 
style is Most Eminent, and the jewel of his office is a cross, 
from which issue rays of light. 

Committee. The well-known regulation which forbids 
private committees in the lodge, that is, select conversations be¬ 
tween two or more members, in which the other members are 
not permtted to join, is derived from the Old Charges: '' You 

93 


COM 


LEXICON OF FREEMASONRY. 


COM 


are not permitted to hold private committees or separate con¬ 
versation, without leave from the Master, nor to talk of any¬ 
thing impertinent or unseemly, nor to interrupt the Master or 
Wardens, or any brother speaking to the Master .^'—Old 
Charges, § VI. i. 

Common Gavel. See Gavel, 

Communicate. When the peculiar mysteries of a degree 
are bestowed upon a candidate by mere verbal description of 
the bestower, without his being made to pass through the con¬ 
stituted ceremonies, the degree is technically said to be commu¬ 
nicated. This mode is, however, entirely confined to the Scotch 
rite. In York Masonry it is never permitted. 

Communications. The meetings of Lodges are called 
Communications, and of Grand Lodges, Grand Communica¬ 
tions. 

Companion. A title bestowed by Royal Arch Masons upon 
each other, and equivalent to the word brother in symbolic 
lodges. It refers, most probably, to the companionship in exile 
and captivity of the ancient Jews, from the destruction of the 
Temple by Nebuchadnezzar to its restoration by Zerubabbel 
under the auspices of Cyrus. 

Compasses. As in operative masonry, the compasses are 
used for the admeasurement of the architect's plans, and to 
enable him to give those just proportons which will insure 
beauty as well as stability to his work; so, in speculative ma¬ 
sonry, is this important implement symbolic of that even tenor 
of deportment, that true standard of rectitude which alone can 
bestow happiness here and felicity hereafter. Hence are the 
compasses the most prominent emblem of virtue,* the true and 


* Those brethren who delight to trace our emblems to an astronomical 
origin, find, in the compasses, a symbol of the Sun, the circular pivot rep¬ 
resenting the body of the luminary, and the diverging legs his .rays. 

94 



COM 


LEXICON OF FREEMASONRY. 


CON 


only measure of a Mason’s life and conduct. As the Bible 
gives us light on our duties to God, and the square illustrates 
our duties to .our neighbour and brother, so the compasses 
give that additional light which is to instruct us in the duty we 
owe to ourselves—the great imperative duty of circumscribing 
our passions, and keeping our desires within due bounds. It 
is ordained,’ says the philosophic Burke, “ in the eternal con¬ 
stitution of things, that men of intemperate passions cannot be 
free; their passions forge their fetters.” 

Composite. One of the five orders of architecture intro¬ 
duced by the Romans, and compounded of the other four, 
whence it derives its name. Although it combines strength 
with beauty, yet, as it is a comparatively modern invention, it 
is held in little esteem among Freemasons. 

Consecration. When a new lodge is formed, it is necessary 
that it should be hallowed or consecrated to the purposes of 
masonry. The ceremonies on this occasion vary in different 
countries. They are detailed in all the Monitors. 

Consecration, Elements of. The masonic elements of con¬ 
secration are corn, wine and oil, which are called the corn of 
nourishment, the wine of refreshment, and the oil of joy. 
They are emblematic of health, plenty, and peace. See Corn. 

Consistory. The meetings of members of the 32d degree, 
or Sublime Princes of the Royal Secret, are called Consistories. 
Its officers are, a Thrice Illustrious Grand Commander, two 
Thrice Illustrious Lieutenant Grand Commanders, Grand 
Orator, Grand Chancellor, Grand Treasurer, Grand Secretary, 
Grand Master Architect, Physician General, Keeper of the 
Seals, Grand Master of Ceremonies, Captain of the Guards, and 
Tyler. 


95 


CON 


LEXICON OF FREEMASONRY. 


COR 


Constitution of a Lodge. Any number of Master Masons, 
not less than seven, being desirous of forming a new lodge, 
must apply by petition to the Grand Lodge of the State in 
which they reside, praying for a Charter or Warrant of Con¬ 
stitution to enable them to assemble as a regular lodge. Their 
petition being favourably received, a warrant is immediately 
granted, and the Grand Master appoints a day for its consecra¬ 
tion and for the installation of its officers. In this consecration 
and installation consists the constitution of a lodge, and when 
thus consecrated, and its officers installed by the authority of the 
Grand Lodge, it is said to be legally constituted. 

Constitutions. See Book of Constitutions, 

Convocation. The meetings of Chapters of Royal Arch 
Masons are styled Convocations; those of Grand Chapters are 
Grand Convocations. 

Copestone.* The topmost stone in a building; the last laid, 
as the foundation stone is the first. ''To celebrate the cope- 
stone,’’ is to celebrate the completion of the edifice, a custom 
still observed by operative Masons. 

Corinthian Order. This is the lightest and most orna¬ 
mental of the pure orders, and possesses the highest degree 
of richness and detail that architecture attained under the 
Greeks. Its captial is its great distinction, and is richly adorned 
with leaves of acanthus, olive, &c., and other ornaments. The 
column of Beauty which supports the lodge is of the Corin¬ 
thian order, and its appropriate situation and symbolic officer 
areintheS.L 

Corn. Corn, wine, and oil are the masonic elements of con¬ 
secration. The adoption of these symbols is supported by the 

* In masonic language this word is usually but incorrectly pronounced 
capestone. Its derivation is from the Saxon cop, the head. 

96 



COR 


LEXICON OF FREEMASONRY. 


COR 


highest antiquity. Corn, wine, and oil were the most important 
productions of Eastern countries; they constituted the wealth 
of the people, and were esteemed as the supports of life and the 
means of refreshment. David enumerates them among the 
greatest blessings that we enjoy, and speaks of them as wine 
that maketh glad the heart of man, and oil to make his face 
shine, and bread which strengtheneth man's heart." Ps. civ. 
15. In devoting anything to religious purposes, the anointing 
with oil was considered as a necessary part of the ceremony, 
a rite which has descended to Christian nations. The taber¬ 
nacle in the wilderness, and all its holy vessels, were, by God's 
express command, anointed with oil; Aaron and his two sons 
were set apart for the priesthood with the same ceremony; and 
the prophets and kings of Israel were consecrated to their offices 
by the same rite. Hence, Freemasons' lodges, which are 
but temples to the Most High are consecrated to the sacred 
purposes for which they were built, by strewing corn, wine, 
and oil upon the "" lodge” the emblem of the Holy Ark. Thus 
does this mystic ceremony instruct us to be nourished with the 
hidden manna of righteousness, to be refreshed with the Word 
of the Lord, and to rejoice with joy unspeakable in the riches of 
divine grace. Wherefore, my brethren," says the venerable 
Harris, ‘‘ wherefore do you carry corn, zvine, and oil, in your 
processions, but to remind you, that in the pilgrimage of human 
life, you are to impart a portion of your bread to feed the 
hungry, to send a cup of your wine to cheer the sorrowful, and 
to pour the healing oil of your consolation into the wounds 
which sickness hath made in the bodies, or affliction rent in the 
hearts of your fellow-travellers?"— Discourses, IV. 81. 

In processions, the corn alone is carried in a golden pitcher, 
the wine and oil are placed in silver vessels, and this is to remind 
us that the first, as a necessity and the staff of life," is of 
more importance and more worthy of honour than the others, 
which are but comforts. 

Corner-stone. The first stone, in the foundation of every 

97 


COR 


LEXICON OF FREEMASONRY. 


COU 


magnificent building, is called the corner-stone, and is laid 
in the north-east, generally with solemn and appropriate cere¬ 
monies. To this stone, formerly, some secret influence was 
attributed. In Alet’s Ritual, it is directed to be solid, angular, 
of about a foot square, and laid in the north-east.’’ Its position, 
as Oliver justly remarks, “ accounts in a rational manner, for 
the general disposition of a newly initiated candidate, when 
enlightened but uninstructed, he is accounted to be in the most 
superficial part of masonry .”—Signs and Symbols, p. 225. 

Cornucopia. The horn of plenty. It is a symbol of abund¬ 
ance, and as 5>uch has been adopted as the jewel of the Stewards 
of a lodge, to remind them that it is their duty to see that the 
tables are properly furnished at refreshment, and that every 
brother is suitably provided for. 

Corybantes, Mysteries of the. Rites instituted in Phrygia, 
in honour of Atys, the lover of Cybele. The goddess was 
supposed first to bewail the death of her lover, and after¬ 
wards to rejoice for his restoration to life. The ceremonies 
were a scenical representation of this alternate lamentation 
and rejoicing, and of the sufferings of Atys, who was placed 
in an ark or coffin during the mournful part of the orgies. 

Cotytto, Mysteries of. These mysteries were instituted 
in Thrace, and passed over into Greece and Rome, where they 
were known as the rites of the Bona Dea. They were cele¬ 
brated by females alone, and were conducted with so much 
secrecy that their ceremonies are entirely unknown. 

Council. In several of the higher degrees of masonry, the 
meetings are styled councils—as a council of Knights of the 
Red Cross, and of Princes of Jerusalem. A portion of the room 
in which a chapter of Royal Arch Masons or Knights of the 
Red Cross meets, is emphatically designated as the Grand 
Council. 


98 


cou 


LEXICON OF FREEMASONRY. 


COW 


Council of Royal and Select Masters. Bodies in which 
the degrees of Royal and Select Masters are given. The names 
and number of the officers vary slightly in different councils. 
They are perhaps most properly, a Thrice Illustrious Grand 
Master, Illustrious Hiram of Tyre, Principal Conductor of 
the Works, Recorder, Master of the Exchequer, Captain of the 
Guards and Steward. Some of the monitors add a Conductor 
of the Council, but I am not aware that such an officer is 
necessary according to the true ritual. 

Council of the Trinity. An independent masonic jurisdic¬ 
tion, in which are conferred the degrees of Knight of the 
Christian Mark, and Guard of the Conclave, Knight of the 
Holy Sepulchre, and the Holy and Thrice Illustrious Order 
of the Cross. They are conferred after the Encampment de¬ 
grees. They are Christian degrees, and refer to the crucifixion. 

Covering of the Lodge. Our ancient brethren met be¬ 
neath no other covering than the cloudy canopy of heaven. 
The innumerable stars that decked its concave surface, were 
as living witnesses of the power and wisdom of Him, at whose 
sacred name they were taught to bow; and were nightly winning 
from the virtuous Mason, by their bright effulgence, the prayer 
of hope, and the hymn of praise. Our lodges still claim this 
noble roof, emblematically, as their only covering, which ad¬ 
monishes them with a “ sic itur ad astra,’’ to aspire from earth 
to heaven, and to seek there the rest from labour, and the 
reward of toil. 

Cowan. One of the profane. This purely masonic term is 
derived from the Greek kuon, a dog. In the early ages of 
the church, when the mysteries of religion were communicated 
only to initiates under the veil of secrecy, the infidels and un¬ 
baptized profane were called dogs,’’ a term probably sug¬ 
gested by such passages of Scripture as Matt. vii. 6, ‘^Give not 
that which is holy unto the dogs,” and Philip, iii. 2, ** Beware of 

99 


cox 


LEXICON OF FREEMASONRY. 


CRE 


dogs, beware of evil workers, beware of the concision.’' Hence, 
as kuon, or dog, meant among the early fathers one who had not 
been initiated into the Christian mysteries, the term was bor¬ 
rowed by the Freemasons, and in time corrupted into cowan. 
The attempt made by some anti-masonic writers to derive the 
word from the chouans of the French Revolution is absurd. 
The word was in use long before the French Revolution was 
even meditated. I have in my possession a copy of the edition 
of Anderson’s Constitutions, printed in 1769, which contains 
at p. 97, this word: Working Masons ever will have their 
own wages * * * let cowans do as they please.” 

Another interpretation of this term as a result of later in¬ 
vestigation proves it to be a Stone Mason capable of building 
only dry walls. 

Coxe, Daniel. A resident of Burlington, N. J., was ap¬ 
pointed, June 5, 1730, first Provincial Grand Master of Penn¬ 
sylvania, New York and New Jersey, and empowered to con- 
sititute lodges in that territory. 

Craft. The ordinary acceptation is a trade or mechanical 
art, and collectively, the persons practising it. Hence, the 
Craft,” in speculative masonry, signifies the whole body of 
Freemasons, wherever dispersed. 

Crafted. A word sometimes colloquially used, instead of 
the lodge term passed,” to designate the advancement of a 
candidate to the second degree. 

Craftsman. A Fellow Craft. 

Created. Knights of the Red Cross, Knights of Malta, 
and Knights Templars, when advanced to those degrees, are 
said to be dubbed and created.’^ 


100 


CRE 


LEXICON OF FREEMASONRY. 


CRO 


Creed of a Mason, The creed of a Mason is brief, un¬ 
entangled with scholastic subtleties, or with theological diffi¬ 
culties. It is a creed which demands and receives the universal 
consent of all men, which admits of no doubt, and defies schism. 
It is the belief in God, the supreme architect of heaven and 
earth; the dispenser of all good gifts, and the judge of the quick 
and the dead. 

Cross. The cross was an important emblem in the Pagan 
mysteries, and was used as an hieroglyphic of life. It is re¬ 
tained in one of its modifications, the triple tau, as an emblem 
of the R.’. A. *. degree, according to the English ritual, and is to 
be found plentifully dispersed through the symbols of the in¬ 
effable and philosophical degrees. As an emblem in the degrees 
of chivalry, it bears a strictly Christian allusion. But I do not 
recognize it as appertaining to symbolic masonry. See Triple 
Tau. 

Cross-legged. It was an invariable custom in the Mid¬ 
dle Ages, in laying out the body of a Knight Templar after 
death, to cross one leg over the other; and in all the monuments 
of these knights now remaining in the various churches of 
Europe, there will always be found an image of the person 
buried, sculptured on the stone, lying on a bier in this cross 
legged position. Templars of the present day will readily con¬ 
nect this posture with an appropriate portion of the degree as 
now conferred. 

When, in the i6th century, a portion of the Knights Tem¬ 
plars of Scotland united themselves with a masonic lodge at 
Sterling, they were commonly known by the name of the 
cross-legged Masons.’’ Oliver relates the fact, but assigns 
no plausible reason for the appellation. It was, I presume, 
given in allusion to this funeral posture of the Templars, and 
a cross-legged Mason ” would, therefore, be synonymous 
with a masonic Knight Templar. 

7 loi 


CRO 


LEXICON OF FREEMASONRY. 


CUB 


Crow. An iron implement to raise weights. It is one of 
the working tools of a Royal Arch Mason. For its symbolic 
meaning, see Pickaxe. 

Crown, Princesses of the. Princesses de la couronne. A 
species of androgynous masonry, established at Saxony, in 
1770.— Clavel, Hist, de la Franc-Magon. 

Crusades. A few masonic writers have endfeavoured to 
trace the introduction of masonry into Europe, to these wars. 
Those who entertain this opinion, suppose that the order was 
unknown in Christendom until it was brought there by the 
knights who had visited the Holy Land, and who, they com 
tend, were instructed in its mysteries by the Jews of Palestine. 
But this theory is wholly untenable; for the first crusade com¬ 
menced in 1065; and we have the best evidence that a con¬ 
vention of Masons assembled at York, on the summons of 
Prince Edwin, as early as 926, or 139 years before a single 
knight had entered Asia. 

Crux Ansata. The crux ansata or cross, surmounted by a 
circle, thus, was, in the Egyptian mysteries, a symbol of 
eternal life. 


Cube. The cube is defined to be a regular solid body, con¬ 
sisting of six square and equal faces or sides, and the angles 
all right angles. In the double cube, four of the faces are 
oblong squares. The cube, from its perfect form, constitutes 
an important geometrical figure among Masons. The perfect 
Ashlar, it is supposed by some, should be of this figure, and the 
form of the lodge, taken in its height and depth, as well as its 
length and breadth, is a double cube, though in its superfices it 
constitutes only an oblong square. 

102 


CUB 


LEXICON OF FREEMASONRY. 


CUB 


Cubical Stone, The cubical stone forms an important part 
of the ritual of the Royal Arch and Rose Croix, as well as 
some other of the high degrees. We have a masonic legend 
respecting a cubical stone, on which the sacred name was in¬ 
scribed in a mystical diagram. On this stone, Adam made 
his offerings to God. This stone is called “ the masonic stone 
of foundation,’’ and our traditions very minutely trace its 
history. When Jacob fled from Esau to his uncle Laban, in 
Mesopotamia, he carried this stone with him, and used it as 
his pillow on the occasion of his memorable dream, the foot 
of the ladder appearing to rest on the stone. It was sub¬ 
sequently taken by him into Egypt, and when the Israelites 
departed from that country, Moses conveyed away with his 
followers the stone of foundation, as a talisman, by which 
they were to be conducted into the promised land. In the 
battle with the Amalekites, he seated himself on this stone. 
Afterward this stone was deposited in a secret crypt of the 
temple, in a manner well known to Select Masters, and there 
remained hidden until, at the rebuilding oi\ the temple by 
Zerubbabel, it was discovered by three zealous sojourners, and 
made the corner-stone of the second temple.* 

Cubit. A measure of length, originally denoting the dis¬ 
tance from the elbow to the extremity of the middle finger, or 
the fourth part of a well proportioned man’s stature. The 
Hebrew cubit, according to Bishop Cumberland, was twenty- 
one inches; but only eighteen according to other authorities. 
There were two kinds of cubits, the sacred and profane—the 
former equal to thirty-six, and the latter to eighteen inches. 


* The stone pillar, anointed with oil, was a common patriarchal hiero¬ 
glyphic, connected with the worship of the Supreme Being; and, as Faber 
remarks, a rude stone, anointed in the same way, was among the heathens 
one of the most ancient S3mibols of the Great Father. The cubical stone is, 
indeed, an important link, connecting the spurious and the true Free¬ 
masonry. 


103 



CYR 


LEXICON OF FREEMASONRY. 


DAR 


It is by the common cubit that the dimensions of the various 
parts of the temple are to be computed. 

Cyrus. Cyrus king of Persia, was a great conqueror, and 
after having reduced nearly all Asia, he crossed the Euphrates, 
and laid siege to Babylon, which he took by diverting the 
course of the river which ran through it. Ihe Jews, who had 
been carried away by Nebuchadnezzar, on the destruction of 
the temple, were then remaining as captives in Babylon. These 
Cyrus released A. M. 3466, or B. C. 538, and sent them back 
to Jerusalem to rebuild the house of God, under the care of 
Joshua, Zerubbabel and Haggai. 


D. 

Darkness. Darkness among Freemasons is emblematical 
of ignorance; for, as our science has technically been called 
Lux,” or light, the absence of light must be the absence of 
knowledge. Hence the rule, that the eye should not see, until 
the heart has conceived the true nature of those beauties which 
constitute the mysteries of our order. In the spurious Free- 
mansory of the ancient mysteries, the aspirant was always 
shrouded in darkness, as a preparatory step to the reception of 
the full light of knowledge. The time of this confinement in 
darkness and solitude, varied in the dififerent mysteries. 
Among the Druids of Britain, the period was nine days and 
nights; in the Grecian mysteries, it was three times nine days; 
while among the Persians, according to Porphyry, it was ex¬ 
tended to the almost incredible period of fifty days of darkness, 
solitude and fasting. 

In the beginning. Light was esteemed above darkness, and 
the primitive Egyptians worshipped On, as their chief deity, 

104 



DAT 


LEXICON OF FREEMASONRY. 


DEA 


under the character of eternal Light. But, as the learned 
Oliver observes, '' this worship was soon debased by super¬ 
stitious practices.” Darkness was then adored as the first 
born, as the progenitor of day, and the state of existence be¬ 
fore creation. The apostrophe of Young to Night, embodies 
the feelings which gave origin to this debasing worship of 
darkness: 


'' O majestic night! 

Nature’s great ancestor! day’s elder born! 

And fated to survive the transient sun! 

By mortals and immortals seen with awe! ” 

Freemasonry has restored Darkness to its proper place, as 
a state of preparation; the symbol of that antemundane chaos 
from whence light issued at the divine command; of the state of 
nonentity before birth, and of ignorance before the reception 
of knowledge. Hence, in the ancient mysteries, the release of 
the aspirant from solitude and darkness was called the act of 
regeneration, and he was said to be born again, or to be 
raised from the dead. And in masonry, the darkness which 
envelopes the mind of the uninitiated, being removed by the 
bright effulgence of masonic light. Masons are appropriately 
called the sons of light.” 

Dates. See Calendar, Masonic, 

Deacon. In every well regulated symbolic lodge, the two 
lowest of the internal officers are the Senior and Junior Dea¬ 
cons. The former is appointed by the Master, and the latter 
by the Senior Warden. It is to the Deacons that the introduc¬ 
tion of visitors should be properly entrusted. Their duties 
comprehend also, a general surveillance over the security of 
the lodge, and they are the proxies of the officers by whom 
they are appointed. Hence their jewel, in allusion to the 
necessity of circumspection and justice, is a square and com- 

105 


DEC LEXICON OF FREEMASONRY. DED 

passes. In the centre, the Senior Deacon wears a sun, and 
the Junior Deacon a moon, which serve to distinguish their 
respective ranks. In the rite of Misraim, the deacons are 
called acolytes. 

The office of Deacons in Masonry appear to have been de¬ 
rived from the usages of the primitive church. In the Greek 
church, the deacons were always the TryXwpot, pylori or door¬ 
keepers, and in the Apostolical Constitutions the deacon was 
ordered to stand at the men’s door, and the sub-deacon at the 
women’s, to see that none came in or went out during the 
oblation.* 

» 

Declaration of Candidates. See Questions to Candidates. 

Dedication. When a masonic hall has been erected, it is 
dedicated, with certain well known and impressive ceremonies, 
to Masonry, Virtue, and Universal Benevolence. 

Lodges, however, are differently dedicated. Anciently, they 
were dedicated to King Solomon, as the founder of ancient 
craft masonry, and the first Most Excellent Grand Master. 
Christian lodges are generally dedicated to St. John the Baptist, 
and St. John the Evangelist; and in every well regulated lodge, 
there is exhibited a certain point within a circle, embordered by 
two perpendicular lines, called the '' lines parallel,” which re¬ 
present these two saints. In those English lodges which have 
adopted the union system of work, the dedication is to God 
and his service,” and the lines parallel represent Moses and 
Solomon. This change was adopted by the Grand Lodge of 
England, in 1813, to obviate the charge of sectarianism. I 
have, however, in another work, endeavored to prove that to 
this charge we by no means render ourselves amenable by this 
dedication to the above saints, since it is made to them, not as 
Christians, but as eminent Masons ; not as saints, but as pious 
and good men; not as teachers of a religious sect, but as bright 


* Const. Apost., lib. viii., Cap. ii. 
106 



DED 


LEXICON OF FREEMASONRY. 


DED 


exemplars of all those virtues which Masons are taught to 
reverence and practice.* 

With respect to the original cause of this dedication, the 
English lodges have preserved a tradition, which, as a matter 
of curiosity, may find a place in this work. I am indebted for 
it to Brother Moore's excellent Magazine, vol. ii., p. 263. 

“ From the building of the first temple at Jerusalem, to the 
Babylonish captivity. Freemasons’ lodges were dedicated to 
King Solomon; from thence to the coming of the Messiah, 
they were dedicated to Zerubbabel, the builder of the second 
temple; and from that time to the final destruction of the tem¬ 
ple by Titus, in the reign of Vespasian, they were dedicated to 
St. John the Baptist; but owing to the many massacres and 
disorders which attended that memorable event. Freemasonry 
sunk very much into decay; many lodges were entirely broken 
up, and but few could meet in sufficient numbers to constitute 
their legality, and at a general meeting of the craft, held in 
the city of Benjamin, it was observed that the principal reason 
for the decline of masonry was the want of a Grand Master to 
patronize it; they, therefore, deputed seven of their most emi^ 
nent members to wait upon St. John the Evangelist, who was 
at that time Bishop of Ephesus, requesting him to take the 
office of Grand Master. He returned for answer, that though 
well stricken in years, (being upward of ninety,) yet having 
been in the early part of his life initiated into masonry, he 
would take upon himself that office; he thereby completed by 
his learning, what the other St. John had completed by his 
zeal, and thus drew what Freemasons term a line parallel; ever 
since which Freemasons’ lodges in all Christian countries have 
been dedicated both to St. John the Baptist, and St. John the 
Evangelist.” 

But the task is not difficult to trace more philosophically, 
and, I believe, more correctly, the real origin of this custom. 


* See an article by the author on this subject, in Moore’s Freemasons’ 
Mag., V. iii. p. 6. 



DED 


LEXICON OF FREEMASONRY. 


DED 


In the spurious masonry, so well known as the mysteries of 
Pagan nations, we may find the most plausible reasons for the 
celebration of our festivals in June and December, and for the 
dedication of our lodges to St. John the Baptist, and St. John 
the Evangelist. 

The post-diluvians, according to the testimony of the Jew¬ 
ish writer, Maimoindes, the Magians of Persia, until their 
ritual was improved and purified by Zoroaster, and most prob¬ 
ably the ancient Druids, introduced into their rites a great 
respect for, and even an adoration of the Sun, as the source of 
light and life, and fruition, and the visible representative of 
the invisible creative and preservative principle of nature. To 
such sects, th^ period when the sun reached his greatest north¬ 
ern and southern declination, by entering the Zodiacal signs. 
Cancer and Capricorn, marked, as it would be, by the most 
evident effects on the seasons, and on the length of the days 
and nights, could not have passed unobserved; but, on the con- 
traryi must have occupied a distinguished place in their ritual. 
Now these important days fall respectively on the 21st of June 
and the 22d of December. 

In the spurious masonry of the ancients these days were, 
doubtless, celebrated as returning eras in the existence of the 
great source of light, and object of their worship. Our ancient 
brethren adopted the custom, abandoning, however, in de¬ 
ference to their own purer doctrines, the idolatrous principles 
which were connected with these dates, and confining their 
celebration exclusively to their astronomical importance. But 
time passed on. Christianity came to mingle its rays with the 
light of masonry, and our Christian ancestors, finding that 
the church had appropriated two days near these solstitial 
periods to the memory of two eminent saints, it was easy to 
incorporate these festivals, by the lapse of a few days, into the 
masonic calendar, and to adopt these worthies as patrons of 
our order. To this change, the earlier Christian Masons were 
doubtless the more persuaded by the peculiar character of these 
saints. St. John the Baptist, by announcing the approach 

108 














DED 


LEXICON OF FREEMASONRY. 


DEG 


of Christ, and by the mystic ablution to which he subjected his 
proselytes, and which was afterward adopted in the cere¬ 
mony of initiation into Christianity, might well be considered 
as the Grand Hierophant of the church, while the mysterious 
and emblematic nature of the Apocalypse assimilated the mode 
of teaching adopted by St. John the Evangelist to that prac¬ 
tised by the fraternity. 

It is thus that I trace the present system of dedication, 
through these saints, to the heliacal worship of the ancients. 

Royal Arch Chapters are dedicated to Zerubbabel, Prince 
or Governor of Judah, and Encampments of Knights Tem¬ 
plars to St. John the Almoner. Mark lodges should be dedi¬ 
cated to Hiram the Builder; Past Masters’ to the Sts. John, 
and Most Excellent Masters’ to King Solomon. 

Dedication of the Temple. The temple having been com¬ 
pleted, Solomon dedicated it to Jehovah in the month Tizri, 
2999 years after the creation, and 1005 before the advent of 
Christ. Masonic tradition tells us that he assembled the nine 
Deputy Grand Masters in the holy place from which all natural 
light had been carefully excluded, and which only received the 
artificial light which emanated from the east, west, and south, 
and there made the necessary arrangements,* * after which he 
stood before the altar of the Lord, and offered up that beauti¬ 
ful invocation and prayer which is to be found in the 8th 
chapter of the ist Book of Kings. 

Degrees. Ancient Craft Masonry, or as it is called by the 
Grand Lodge of Scotland, St. John’s Masonry,” consists of 
but three degrees. Entered Apprentice, Fellow Craft, and Mas¬ 
ter Mason. The degrees in all the rites vary in number and 
character, inasmuch as they are comparatively modern; but 
they all commence with the three degrees of Ancient Craft 
Masonry. 

^ Oliver, Landmarks, i. 580. 

• 109 



DEL 


LEXICON OF FREEMASONRY. 


DEP 


In all the Pagan mysteries, there were progressive degrees 
of initiation. In the mysteries of Hindostan, there were four 
degrees; three in those of Greece; the same number among the 
Druids; and two among the Mexicans. The object of these 
steps of probation was to test the character of the aspirant, and 
at the same time to prepare him by gradual revelations, for the 
important knowledge he was to receive at the final moment 
of his adoption. 

At what is commonly known as the Revival of I 7 i 7 > there 
was but one degree. Prior to that date there were Operative 
Masons, who learned a trade and were in fact Entered Ap¬ 
prentices, Fdlow Crafts and Master Masons. When the order 
was transformed from an operative to a speculative one, the 
members no longer learned a trade, and Desaguliers seeing the 
need of the three degrees to symbolically represent the three 
stages in Masonry, established the Fellow Craft in 1719, and 
the Master Mason Degree in 1723. 

Delta. A triangle. The name of a piece of furniture in 
an Encampment of Knights Templars, which, being of a trian¬ 
gular form, derives its name from the Greek letter A, delta. 
It is also the title given, in the French and Scotch rites, to 
the luminous triangle which encloses the ineffable name. 

Demit. A Mason is said to demit from the order when he 
withdraws from all connection with it. It relieves the individ¬ 
ual from all pecuniary contributions, and debars him from 
pecuniary relief, but it does not cancel his masonic obliga¬ 
tions, nor exempt him from that wholesome control which the 
order exercises over the moral conduct of its members. In 
this respect the maxim is, once a Mason and always a Mason. 

Deputy Grand Master. The assistant, and in his absence, 
the representative of the Grand Master. He was formerly 
appointed by his superior, but is now elected by the craft. 
While the Grand Master is present, the D.*. G.*. M.\ has 

110 


DER 


LEXICON OF FREEMASONRY. 


DIO 


neither duties nor powers; these are exercised only in the ab¬ 
sence of the presiding officer. 

Dermott, Laurence. He was at first the Grand Secretary 
and afterwards the Deputy Grand Master of that body of 
masons, who, in 1739, seceded from the Grand Lodge of Eng¬ 
land and called themselves “Ancient York Masons,'' stigmatiz¬ 
ing the regular masons as “moderns." In 1764, Dermott 
published the Book of Constitutions of his Grand Lodge under 
the title of “Ahiman Rezon; or a help to all that are or would 
be Free and Accepted Masons, containing the quintessence of 
all that has been published on the subject of Freemasonry." 
This work passed through several editons, the last of which 
was edited in 1813, by Thomas Harper the Deputy Grand 
Master of the Ancient Masons, under the title of “ The Con¬ 
stitutions of Freemasonry, or Ahiman Rezon." It is not, 
however, considered as any authority for masonic law. 

Desaguliers. John Theophilus Desaguliers, LL.D., F.R.S., 
and a distinguished writer and lecturer on experimental 
philosophy, was the second Grand Master after the reorganiza¬ 
tion of Freemasonry in 1717. In 1720, he compiled, with Dr. 
Anderson, the earliest form of masonic lectures that are now 
extant, although the use of them has long since been abandoned 
for more modern and complete ones. He was born at Rochelle, 
in France, on the 12th March, 1683, and died at London in 
1749. 

Deus Meumque Jus. God and my right. The motto of 
the 33d degree. Ancient and Accepted rite. 

Dionysian Architects. The priests of Bacchus, or, as the 
Greeks called him, Dionysus, having devoted themselves to 
architectural pursuits, established about 1000 years before the 
Christian era, a society or fraternity of builders in Asia Minor, 
which is styled by the ancient writers the Fraternity of Diony- 

III 


DIO 


LEXICON OF FREEMASONRY. 


DIO 


sian Architects. An account of this institution is given under 
the head of ''Antiquities of Freemasonry/' 

Dionysian Mysteries. These mysteries were celebrated 
throughout Greece and Asia Minor, but principally at Athens, 
where the years were numbered by them. They were insti¬ 
tuted in honour of Bacchus, and were introduced into Greece 
from Egypt, which, as we shall have abundant occasion to 
see in the course of this work, was the parent of all the ancient 
rites. In these mysteries, the murder of Bacchus by the Titans 
was commemorated, in which legend he is evidently identified 
with the Egyptian Osiris, who was slain by his brother, Ty- 
phon. The aspirant in the ceremonies through which he 
passed, represented the murder of the god, and his restoration 
to life. 

The commencement of the mysteries, or what we might ma- 
sonically call the opening of the lodge, was signalized by the 
consecration of an egg, in allusion to the mundane egg from 
which all things were supposed to have sprung. The can¬ 
didate having been first purified by water, and crowned with 
a myrtle branch, was introduced into the vestibule, and there 
clothed in the sacred habilaments. He was then delivered to 
the conductor, who, after the mystic warning, exa%, exos, ^cne 
^€^r)XoL, “Depart hence, all ye profane exhorted the candidate 
to exert all his fortitude and courage in the dangers and trials 
through which he was about to pass. He was then led through 
a series of dark caverns, a part of the ceremonies which Sto- 
bseus calls “ a rude and fearful march through night and dark¬ 
ness.’’ During this passage he is terrified by the howling of 
wild beasts, and other fearful noises; artificial thunder rever¬ 
berates through the subterranean apartments, and transient 
flashes of lightning revealed monstrous apparitions to his 
sight. In this state of darkness and terror he is kept for 
three days and nights, after which he commences the aphan- 
ism or mystical death of Bacchus. He is now placed 
on the pastos or couch, that is, he is confined in a solitary 

II2 


DIS 


LEXICON OF FREEMASONRY. 


DIS 


cell, where he is at liberty to reflect seriously on the nature 
of the undertaking in which he is engaged. During this 
time, he is alarmed with the sudden crash of waters, which 
is intended to represent the deluge. Typhon, searching for 
Osiris, or Bacchus, for they are here identical, discovers the 
ark in which he had been secreted, and tearing it violently 
asunder, scatters the limbs of his victim upon the waters. The 
aspirant now hears the lamentations which are instituted for 
the death of the god. Then commences the search of Rhea for 
the remains of Bacchus. The apartments are filled with shrieks 
and groans; the initiated mingle with their bowlings of despair^ 
the frantic dances of the Corybantes; everything is a scene of 
distraction and lewdness; until, at a signal from the hierophant, 
the whole drama changes; the mourning is turned to joy; 
the mangled body is found; and the aspirant is released from 
his confinement, amid the shouts of Evprjxafxevf Evyxaipopey, 
we have found it, let us rejoice together.'^ The candidate 
is now made to descend into the infernal regions, where he 
sees the torments of the wicked, and the rewards of the virtu¬ 
ous. It was now that he received the lecture explanatory of 
the rites, and was invested with the tokens which served the 
initiated as a means of recognition. He then underwent a 
lustration, after which he was introduced into the holy place, 
where he received the name of Epopt, and was fully instructed 
in the doctrine of the mysteries, which consisted in a belief in 
the existence of one God, and a future state of rewards and 
punishments. These doctrines were inculcated by a variety of 
significant symbols. After the performance of these cere¬ 
monies, the aspirant was dismissed, and the rites concluded 
v/ith the pronunciation of the mystic words Konx Ompax, an 
attetnpted explanation of which will be found under the head 
of Eleusinian mysteries. 

Discalceation. , The ceremony of taking off the shoes, as 
a token of respect, whenever we are on or about to approach 
holy ground. It is referred to in Exodus, (iii. 5,) where the 

113 


DIS 


LEXICON OF FREEMASONRY. 


DIS 


angel of the Lord, at the burning bush, exclaims to Moses: 

Draw not nigh hither; put off thy shoes from off thy feet, 
for the place whereon thou standest is holy ground.^^ It is 
again mentioned in Joshua, (v. 15) in the following words: 
‘‘And the captain of the Lord^s host said unto Joshua, Loose 
thy shoe front off thy foot; for the place whereon thou stand¬ 
est is holy.’’ And lastly, it is alluded to in the injunction given 
in Ecclesiastes, (v. i) “ Keep thy foot when thou goest to the 
house of God/’ 

The rite, in fact, always was, and still is, used among the 
Jews and other Oriental nations, when entering their temples 
and other sacred edifices. It does not seem to have been de¬ 
rived from the command given to Moses; but rather to have 
existed as a religious custom from time immemorial, and to 
have been borrowed, as Mede supposes, by the Gentiles, 
tlirough tradition, from the patriarchs. 

The direction of Pythagoras to his disciples, was in these 
words: Aj/vttoBtjto^ 0v€ xal irpocrvxvei — that is, “ Offer sacrifice 
and worship with thy shoes off.” 

Justin Martyr says that those who came to worship in the 
sanctuaries and temples of the Gentiles, were commanded by 
their priests to put off their shoes. 

Drusius, in his Notes on the Book of Joshua, says that 
among most of the Eastern nations it was a pious duty to tread 
the pavement of the temple with unshod feet.* 

Maimonides, the great expounder of the Jewish law, asserts 
that “ it was not lawful for a man to come into the mountain 
of God’s house with his shoes on his feet, or with his staff, 
or in his working garments, or with dust on his feet.” f 

Rabbi Solmon, commenting on the command in Leviticus 
xix. 30, “Ye shall reverence my sanctuary,” makes the same 


* Quod etiam nunc apud plerasque orientis nationes piaculum sit, 
calceato pede templorum pavimenta calcasse. 
f Beth Habbechirah, c. 7, 


II4 



DIS 


LEXICON OF FREEMASONRY. 


DIS 


remark in relation to this custom. On this subject Dr. Oliver 
observes: Now the act of going with naked feet was always 

considered a token of humility and reverence; and the priests, 
in temple worship, always officiated with feet uncovered, al¬ 
though it was frequently injurious to their health.’' * 

Mede quotes Zago Zaba, an Ethiopean Bishop, who was 
ambassador from David, King of Abyssinia, to John III., of 
Portugal, as saying: '‘We are not permitted to enter the 
church, except barefooted.” f 

The Mahommedans, when about to perform their devotions, 
always leave their slippers at the door of the mosque. The 
Druids practised the same custom whenever they celebrated 
their sacred rites; and the ancient Peruvians are said always to 
have left their shoes at the porch, when they entered the mag¬ 
nificent temple consecrated to the worship of the Sun. 

Adam Clark thinks that the custom of worshipping the Deity 
barefooted, was so general among all nations of antiquity, 
that he assigns it as one of his thirteen proofs that the whole 
human race have been derived from one family. 

Finally, Bishop Patrick, speaking of the origin of this rite, 
says in his commentaries: " Moses did not give the first be¬ 
ginning to this rite, but it was derived from the patriarchs 
before him, and transmitted to future times from that ancient, 
general tradition; for we find no command in the law of Moses 
for the priests performing the service of the temple without 
shoes, but it is certain they did so from immemorial custom; 
and so do the Mohammedans and other nations at this day.” 

Discovery. "Anno inventionis,” or " in the year of the 
discovery,” is the style assumed by Royal Arch Masons, in 
commemoration of an event which took place soon after the 
commencement of the rebuilding of the Temple by Zerubbabel. 
See Calendar, Masonic. 


* Historical Landmarks, vol. ii. p. 481. 

f Non datur nobis potestas adeundi templum nisi nudibus nedibua, 

II5 



DIS 


LEXICON OF FREEMASONRY, 


DIS 


Dispensation. A permission to do that which, without 
such permission, is forbidden by the constitutions and usages 
of the order. The power of granting Dispensations is confided 
to the Grand Master, or his representative, but should not be 
exercised except on extraordinary occasions, or for excellent 
reasons. The dispensing power is confined to only four cir¬ 
cumstances. I. A lodge cannot be opened and held, unless a 
Warrant of Constitution be first granted by the Grand Lodge; 
but the Grand Master may issue his Dispensation, empowering 
a constitutional number of brethren to open and hold a lodge 
until the next communication of the Grand Lodge. At this 
communication, the Dispensation of the Grand Master is either 
revoked or confirmed. A lo.dge under Dispensation, is not per¬ 
mitted to be represented, nor to vote in the Grand Lodge. 
2. Not more than five candidates can be made at the same com¬ 
munication of a lodge; but the Grand Master, on the showing 
of sufficient cause, may extend to a lodge the privilege of mak¬ 
ing as many more as he may think proper. 3. No brother 
can at the same time belong to two lodges, within three miles of 
each other. But the Grand Master may dispense with this re¬ 
gulation also. 4. Every lodge must elect and install its officers 
on the constitutional night, which, in most masonic jurisdic¬ 
tions, precedes the anniversary of St. John the Evangelist. 
Should it, however, neglect this duty, or should any officer die, 
or be expelled, or remove permanently, no subsequent election 
or installation can take place, except under dispensation of the 
Grand Master. 

District Deputy Grand Master. An officer appointed to 
inspect old lodges, consecrate new ones, install their officers, 
and exercise a general supervision over the fraternity in dis¬ 
tricts where, from the extent of the jurisdiction, the Grand 
Master or his Deputy cannot conveniently attend in person. 
He is considered as a Grand Officer, and as the representative 
of the Grand Lodge in the district in which he resides. In the 
English Grand Lodge, officers of this description are called 
Provincial Grand Masters. 


116 


DOR 


LEXICON OF FREEMASONRY. 


DRU 


Doric Order. The oldest and most original of the three 
Grecian orders. It is remarkable for robust solidity in the 
column, for massive grandeur in the entablature, and for har¬ 
monious simplicity in its construction. The distinguishing- 
characteristic of this order, is the want of a base. The flut- 
ings are few, large, and very little concave. The capital has no 
astragal, but only one or more fillets, which separate the flut- 
ings from the torus.* The column of strength which sup¬ 
ports the lodge, is of the Doric order, and its appropriate situa¬ 
tion and symbolic officer are in the W. ’. 

Dove, Knights and Ladies of the. Chevaliers et Cheva- 
lieres de la Colombe. A secret society framed on the model of 
Freemasonry, to which women were admitted; it was instituted 
at Versailles, in 1784, but it is now extinct. 

Dress of a Mason. Oliver says f that the ancient sym¬ 
bolical dress of a Master Mason was a yellow jacket and blue 
breeches, alluding to the brass compasses with steel points, 
which were assigned to the Master, or Grand Master, as 
governor of the craft. But the real dress was a plain black 
coat and breeches, with white waistcoat, stockings, aprons 
and gloves.'' In this country the masonic costume is a full 
suit of black, with white stockings where shoes are worn, and 
white leather aprons and gloves. Knights Templars have their 
gloves and aprons also black. 

Druids. The Druidical rites were practised in Britain and 
Gaul, though they were brought to a much greater state of 
perfection in the former country, where the isle of Anglesea 
was considered as their chief seat. The word Druid has been 
supposed to be derived from the Greek, Apv<;, or rather the 
Celtic Derw, an oak, which tree was peculiarly sacred among 
them; but I am inclined to seek its etymology in the Gaelic word 


* Stuart, Diet, of Architecture. f Landmarks, vol. i. p. 169. 
8 



DRU 


LEXICON OF FREEMASONRY. 


LRU 


Druidh, which signifies a wise man or a magician. The drliid- 
ical ceremonies of initiation, according to Oliver, bore an un¬ 
doubted reference to the salvation of Noah and his seven com¬ 
panions in the ark.’’ Indeed, all the ancient mysteries appear 
to have been arkite in their general character. Their places of 
initiation were of various forms; circular, because a circle was 
an emblem of the universe; or oval, in allusion to the mundane 
egg, from which, according to the Egyptians, our first parents 
issued; or serpentine, because a serpent was the symbol of Hu, 
the druidical Noah; or winged, to represent the motion of the 
Divine Spirit; or cruciform, because a cross was the emblem of 
regeneration.* Their only covering was the clouded canopy, 
because they deemed it absurd to confine the Omnipotent 
beneath a roof,t and they were constructed of embankments 
of earth, and of unhewn stones, unpolluted zvith a metal tool. 
No one was permitted to enter their sacred retreats, unless 
he bore a chain. The chief priest or hierophant was called the 
Archdruid. Their grand periods of initiation were quarterly, 
taking place on the days when the sun reached his equinoctial 
and solstitial points, which at that remote period w^ere the 13th 
of February, the ist of May, the 19th of August, and the ist 
of November. The principal of these was the ist of May, 
(which, according to Mr. Higgins,J was the festival of the 
Sun entering into Taurus,) and the May-day celebration which 
still exists among us, is a remnant of the druidical rites. It was 


* The cross, as an emblem of regeneration, was first adopted by the 
Egyptians, who expressed the several increases of the Nile, (by whose 
fertilizing inundations their soil was regenerated,) by a column marked 
with several crosses. They hung it as a talisman around the necks of 
their children and sick people. It was sometimes represented in an 
abridged form, by the letter T .—Pine he, Historic du del. 

t It was an article in the druidical creed, that it was unlawful to build 
temples to the gods; or to worship them within walls or under roofs.”— 
Dr. Henryks Hist. Eng. 

I Higgins’ Celtic Druids, p. 149. The astronomic relations of this day, 
have been altered by the procession of the equinox. 

I18 



DRU 


LEXICON OF FREEMASONRY. 


DRU 


not lawful to commit their ceremonies or doctrines to writing, 
as we learn from Csesar;* and hence the ancient Greek and 
Roman writers have been enabled to give us but little informa¬ 
tion on this subject. 

The institution was divided into three degrees or classes, the 
lowest being the Bards; the second the Faids, or Vates, and 
the highest the Druids.f Much mental preparation and phys¬ 
ical purification were used previously to admission into the 
first degree. The aspirant was clothed with the three sacred 
colours, white, blue, and green; white as the symbol of Light, 
blue of Truth, and green of Hope. When the rites of initia¬ 
tion were passed, the tri-coloured robe was changed for one 
of green; in the second degree, the candidate was clothed in 
blue, and having surmounted all the dangers of the third, and 
arrived at the summit of perfection, he received the red tiara 
and flowing mantle of purest white. The ceremonies were 
numerous, the physical proofs painful, and the mental trials ap¬ 
palling. They commenced in the first degree, with placing the 
aspirant in the pastos, bed, or coffin, wLere his symbolical 
death was represented, and they terminated in the third, by 
his regeneration or restoration to life from the womb of the 
giantess Ceridwin, and the committal of the body of the newly 
born to the waves in a small boat, symbolical of the ark. The 
result was, generally, that he succeeded in reaching the safe 
landing-place that represented Mount Ararat, but if his arm 
was weak, or his heart failed, death was the almost inevitable 
consequence. If he refused the trial, through timidity, he was 
contemptuously rejected, and declared forever ineligible to par¬ 
ticipate in the sacred rites. But if he undertook it and suc¬ 
ceeded, he was joyously invested with all the privileges of 
druidism. 

The doctrines of the Druids were the same as those enter¬ 
tained by Pythagoras. They taught the existence of one 


* “ Neque fas esse existimant, ea liter is mandare.’’— Bell. Gall. vi. 13* 
f See Strabo, lib. iv, and Ammian. Marcellinus, lib. xv. 

II9 




DUE 


LEXICON OF FREEMASONRY. 


EAG 


Supreme Being; a future state of rewards and punishments; the 
immortality of the soul, and a metempsychosis;* and the object 
of their mystic rites was to communicate these doctrines in 
symbolic language. 

With respect to the origin of the Druids, the most plausible 
theory seems to be that of Mr. Higgins, that the Celts, who 
practised the rites of Druidism, ‘‘ first came from the east of 
the Caspian sea, bringing with them their seventeen letters, 
their festivals, and their gods.'’ Without such a theory as this, 
we shall be unable to account for the analogy which existed 
between the rites of drudisim and those of the other pagan 
mysteries, the latter of whom undoubtedly derived their origin 
from the mysteries of ancient India through those of Egypt. 

Due Form. See Ample Form. 

Due Guard. We are by this ceremony strongly reminded 
of the time and manner of taking our solemn vows of duty, 
and hence are duly guarded against any violation of our sacred 
promises as initiated members of a great moral and social in¬ 
stitution. 


E. 

Eagle, Double Headed. The double headed eagle is the 
ensign of the kingdom of Prussia, and as Frederick II. was 
the founder and chief of the 33d or ultimate degree of the 
Scotch or Ancient and Accepted rite, as it is now called, the 
double headed eagle has been adopted as the emblem or jewel 
of that degree, to denote its Prussian origin. 


* Csesar says of them: “ In primis hoc volunt persuadere, non interire 
animos, sed ab aliis post mortem ad alios transire putant.’ Gall, 
I. vi. 


120 




EAR 


LEXICON OF FREEMASONRY. 


EAS 


Ear of Corn. This was, among all the ancients, an em¬ 
blem of plenty. Ceres, who was universally worshipped as the 
goddess of abundance, and even called by the Greeks, Demeter, 
a manifest corruption of Gemeter, or mother earth, was sym¬ 
bolically represented with a garland on her head composed of 
ears of corn, a lighted torch in one hand, and a cluster of pop¬ 
pies and ears of corn in the other. And in the Hebrew, the 
most significant of all languages, the two words which signify 
an ear of corn, are both derived from roots which give the 
idea of abundance. For shibboleth, which is applicable both 
to an ear of corn and a flood of water, has its root in shabaly 
to increase or to flow abundantly; and the other name of corn, 
dagan, is derived from the verb, dagah, signifying to multiply 
or to be increased. 

East. The East has always been considered peculiarly 
sacred. This was, without exception, the case in all the ancient 
mysteries. In the Egyptian rites, especially, and those of 
Adonis, which were among the earliest, and from which the 
others derived their existence, the Sun was the object of adora¬ 
tion, and his revolutions through the various seasons were 
fictitiously represented. The spot, therefore, where this lum¬ 
inary made his appearance at the commencement of day, and 
where his worshippers were wont, anxiously, to look for the 
first darting of his prolific rays, was esteemed as the figurative 
birthplace of their god, and honoured with an appropriate 
degree of reverence. And even among those nations where 
Sun-worship gave place to more enlightened doctrines, the 
respect for the place of Sun-rising continued to exist. Our 
Jewish brethren retained it, and handed it down to their Chris¬ 
tian successors. The camp of Judah was placed by Moses in 
the East as a mark of distinction; the tabernacle in the wilder¬ 
ness was placed due East and West; and the practice was con¬ 
tinued in the erection of Christian churches. Hence, too, 
the primitive Christians always turned towards the East in 
their public prayers, which custom St. Augustine accounts for, 

I 2 I 


EAV 


LEXICON OF FREEMASONRY. 


ECO 


because the East is the most houourable part of the world, 
being the region of light whence the glorious sun arises.^’ * 
And hence all masonic lodges, like their great prototype, the 
Temple of Jerusalem, are built, or supposed to be built, due 
East and West, and as the North is esteemed a place of dark¬ 
ness, the East, on the contrary, is considered a place of light.f 

Eavesdropper. A listener. The name is derived from the 
punishment which, according to Oliver, was directed, in the 
lectures, at the revival of masonry in 1717^ inflicted on a 
detected cowan, and which was—“ To be placed under the 
eaves of the house in rainy weather, till the water runs in 
at his shoulders and out at his heels.'' 

Eclectic Masonry. This was an order or rite established at 
Frankford, in Germany, in the year 1783, by Baron de Knigge, 
for the purpose, if possible, of abolishing the '' hautes grades," 
or philosophical degrees which had, at that period, increased to 
an excessive number. This Eclectic masonry " acknowledged 
the three symbolic degrees only, as the true ritual, but per¬ 
mitted each lodge to select at its option any of the higher de¬ 
grees, provided they did not interfere with the uniformity of 
the first three. The founder of the rite hoped by this system 
of diffusion to weaken the importance and at length totally to 
destroy the existence of these high degrees. But he failed in 
this expectation, and while these high degrees are still flourish¬ 
ing, there are not a dozen lodges of the Eclectic rite now in 
operation in Europe. Into this country it has never penetrated. 

Ecossais. The fifth degree in the French rite. It is oc- 

* St. August, de Serm. Dom. in Monte, c. 5. 

t In the primitive Christian Church, according to St. Ambrose, in the 
ceremonies accompanying the baptism of a catechumen, he turned to¬ 
wards the West, the image of darkness, to abjure the world, and towards 
the East, the emblem of light, to denote his alliance with Jesus Christ.” 
See Chateaii-hriand, Beauties of Christianity, Book I., ch. 6. 

122 



ECO 


LEXICON OF FREEMASONRY. 


EGY 


cupied in the detail of those precautions made use of just be¬ 
fore the completion of the Temple, for the preservation of 
important secrets, and is very similar in the character of its 
legend to the American degree of Select Master. See Scotch 
Mason. 

Ecossaism. By this word I mean those numerous Scotch de¬ 
grees which find their prototypes in the degree established by 
the Chevalier Ramsay, and which he called Ecossais, or Scotch 
Mason, because he asserted that the system came originally 
from Scotland. From the one primitive degree of Ramsay a 
hundred others have sprung up, sometimes under the name of 
Ecossais, and sometimes under other titles, but still retaining 
one uniform character,—that of detailing the mode in which the 
great secret was preserved. This system of Ecossaism is to 
be found in all the rites. In the French it bears the name of 
Ecossais, and is described in the preceding article. In the 
ancient Scotch rite it is divided into three degrees, and consists 
of the Grand Master Architect, Knight of the Ninth Arch 
Elect, Perfect and Sublime Mason. Even in the appendages 
to the York rite we find an Ecossais under the name of the 
Select Master. 

Some idea of the extent to which these degrees have been 
multiplied, may be formed from the fact that Oliver has a list 
of eighty of them. Baron de Tschoudy enumerates twenty- 
seven of them, which he does not consider legitimate, leaving a 
far greater number to whose purity he does not object. 

Egyptian Mysteries. Egypt was the cradle of all the mys¬ 
teries of paganism. At one time in possession of all the learn¬ 
ing and religion that was to be found in the world, it extended 
into other nations the influence of its sacred rites and its 
secret doctrines. The importance, therefore, of the Egyptian 
mysteries, will entitle them to a more diffusive explanation 
than has been awarded to the examination of the other rites 
of spurious Freemasonry. 


123 


EGY 


LEXICON OF FREEMASONRY. 


EGY 


The priesthood of Egypt constituted a sacred caste, in whom 
the sacerdotal functions were hereditary. They exercised also 
an important part in the government of the state, and the 
kings of Egypt were but the first subjects of its priests.* They 
had originally organized and continued to control the cere¬ 
monies of initiation. Their doctrines were of two kinds, ex¬ 
oteric or public, which were communicated to the multitude, 
and esoteric or secret, which were revealed only to a chosen 
few; and to obtain them, it was necessary to pass through an 
initiation, which, as we shall see, was characterized by the 
severest trials of courage and fortitude. 

The principal seat of the mysteries was at Memphis, in the 
neighbourhood of the great Pyramid. They were of two kinds, 
the greater and the less; the former being the mysteries of 
Osiris and Serapis; the latter those of Isis. The mysteries of 
Osiris were celebrated at the autumnal equinox: those of 
Serapis, at the summer solstice; and those of Isis at the vernal 
equinox. 

The candidate was required to exhibit proofs of a blame¬ 
less life. For some days previous to the commencement of 
the ceremonies of initiation, he abstained from all unchaste 
acts, confined himself to an exceedingly light diet, from which 
animal food was rigorously excluded, and purified himself 
by repeated ablutions. Being thus prepared, the candidate, 
conducted by a guide, proceeded in the middle of the night, to 
the mouth of a low gallery, situated in one of the sides of the 
pyramid. Having crawled, for some distance, on his hands 
and knees, he at length came to the orifice of a wide and ap¬ 
parently unfathomable well, which the guide directed him to 
descend. Perhaps he hesitates and refuses to encounter the 
seeming danger; if so, he, of course, renounces the enterprise, 
and is reconducted to the world, never again to become a can¬ 
didate for initiation; but if he is animated by courage, he 


* In the Royal Arch degree, the King is an officer inferior to the High 
Priest. 


124 



EGY 


LEXICON OF FREEMASONRY. 


EGY 


determines to descend; whereupon the conductor points him 
to an iron ladder, which makes the descent perfectly safe. At 
the sixtieth step, the candidate reached the entrance to a wind- 
ing gallery through a brazen door, which opened noiselessly 
and almost spontaneously, but which shut behind him with 
a heavy clang, that reverberated through the hollow passages. 
In front of this door was an iron grate, through the bars 
of which the aspirant beheld an extensive gallery, whose roof 
was supported on each side, by a long row of majestic columns, 
and enlightened by a multitude of brilliant lamps. The voices 
of the priests and priestesses of Isis, chanting funeral hymns, 
were mingled with the sound of melodious instruments, whose 
melancholy tones could not fail to affect the aspirant with the 
most solemn feelings. His guide now demanded of him, if 
he was still firm in his purpose of passing through the trials 
and dangers that awaited him, or whether, overcome by what 
he had already experienced, he was desirious of returning to 
the surface and abandoning the enterprise. If he still per¬ 
sisted, they both entered a narrow gallery, on the walls of 
which were inscribed the following significant words: '' The 
mortal who shall travel over this road, without hesitating or 
looking behind, shall be purified by fire, by water and by air, 
and if he can surmount the fear of death, he shall emerge 
from the bosom of the earth; he shall revisit the light, and 
claim the right of preparing his soul for the reception of the 
mysteries of the great goddess Isis.’' The conductor now 
abandoned the aspirant to himself, warning him of the dangers 
that surrounded and awaited him, and exhorting him to con¬ 
tinue, (if he expected success,) unshaken in his firmness. 

The solitary candidate now continues to traverse the gallery 
for some distance farther. On each side are placed in niches, 
colossal statues, in the attitude of mummies, awaiting the 
hour of resurrection. The lamp with which, at the commence¬ 
ment of the ceremonies, he had been furnished, casts but a 
glimmering light around, scarcely sufficient to make ** dark¬ 
ness visible.” Spectres seem to menace him at every step, but 

125 


EGY 


LEXICON OF FREEMASONRY. 


EGY 


on his nearer approach they vanish into airy nothingness. At 
length he reaches an iron door guarded by three men armed 
with swords, and disguised in masks resembling the heads of 
jackals. One of them addresses him as follows: '* We are 
not here to impede your passage. Continue your journey, if 
the gods have given you the power and strength to do so. 
But remember, if you once pass the threshold of that door, you 
must not dare to pause, or attempt to retrace your steps; if 
you do, you will find us here prepared to oppose your retreat, 
and to prevent your return.^’ Having passed through the door, 
the candidate has scarcely proceeded fifty steps before he is 
dazzled by a brilliant light, whose intensity augments as he 
advances. He now finds himself in a spacious hall, filled with 
inflammable substances, in a state of combustion, whose flames 
pervade the whole apartment, and form a bower of fire on the 
roof above. Through this it is necessary that he should pass 
with the greatest speed, to avoid the effects of the flames. To 
this peril succeeds another. On the other side of this fiery 
furnace, the floor of the hall is garnished with a huge net-work 
of red-hot iron bars, the narrow interstices of which afford 
the aspirant the only chance of a secure footing. Having 
surmounted this difficulty by the greatest address, another and 
unexpected obstacle opposes his farther progress. A wide 
and rapid canal, fed from the waters of the Nile, crosses the 
passage he is treading. Over this stream he has to swim. 
Divesting himself, therefore, of his garments, he fastens them 
in a bundle upon the top of his head, and holding his lamp, 
which now affords him all the light that he possesses, high 
above the water, he plunges in and boldly swims across. 

On arriving at the opposite side, he finds a narrow landing 
place, bounded by two high walls of brass, into each of which 
is inserted an immense wheel of the same metal, and termi¬ 
nated by an ivory door. This, of course, the aspirant at¬ 
tempts to open—^but his efforts are in vain. The door is 
unyielding. At length he espies two large rings, of which he 
immediately takes hold, in the expectation that they will afford 

126 


EGY 


LEXICON OF FREEMASONRY. 


EGY 


him the means of effecting an entrance. But what are his 
surprise and terror, when he beholds the brazen wheels re¬ 
volve upon their axles with a formidable rapidity and stun¬ 
ning noise; the platform sinks from under him, and he re¬ 
mains suspended by the rings, over a fathomless abyss, from 
which issues a chilling blast of wind; his lamp is extinguished, 
and he is left in profound darkness. For more than a minute 
he remains in this unenviable position, deafened by the noise 
of the revolving wheels, chilled by the cold current of air and 
dreading least his strength shall fail him, when he must in¬ 
evitably be precipitated into the yawning gulf below. But by 
degrees the noise ceases, the platform resumes its former posi¬ 
tion, and the aspirant is restored to safety. The ivory door 
now spontaneously opens, and he finds himself in a brilliantly 
illuminated apartment, in the midst of the priests of Isis, 
clothed in the mystic insignia of their offices, who welcome 
him, and congratulate him on his escape from the dangers 
which have menaced him. In this apartment he beholds the 
various symbols of the Egyptian mysteries, the occult signi¬ 
fication of which is by degrees explained to him. 

But the ceremonies of initiation do not cease here. The 
candidate is subjected to a series of fastings, which gradually 
increase in severity for nine times nine days. During this 
period a rigorous silence is imposed upon him, which, if he 
preserve it inviolable, is at length rewarded by his receiving 
a full revelation of the esoteric knowledge of the rites. This 
instruction took place during what was called the twelve days 
of manifestation. He was conducted before the triple statue 
of Osiris, Isis, and Horus, where, bending the knee, he was 
clothed with the sacred garments, and crowned with a wreath 
of palm; a torch was placed in his hand and he was made to 
pronounce the following solemn obligation: I swear never to 
reveal, to any of the uninitiated, the things that I shall see in 
this sanctuary, nor any of the knowledge that shall be com¬ 
municated to me. I call as witnesses to my promise, the gods 

127 


EGY 


LEXICON OF FREEMASONRY. 


EGY 


of heaven, of earth and hell, and I invoke their vengeance on 
my head, if I should ever wilfully violate my oath.’’ 

Having undergone this formality, the neophyte was intro¬ 
duced into the most secret part of the sacred edifice, where a 
priest instructed him in the application of their symbols to 
the doctrines of the mysteries. He was then publicly an¬ 
nounced, amid the rejoicings of the multitude, as an initiated, 
and thus terminated the ceremonies of initiation into the mys¬ 
teries of Isis, which were the first degree of the Egyptian rites. 

The mysteries of Serapis constituted the second degree. Of 
these rites we know but little. Apuleius * alone, in his Meta¬ 
morphoses,” has written of them, and what he has said is 
unimportant. He only tells us that they were celebrated at 
the summer solstice, and at night; that the candidate was pre¬ 
pared by the usual fastings and purifications; and that no one 
was permitted to partake of them, unless he had previously 
been initiated into the mysteries of Isis. 

The mysteries of Osiris formed the third degree or summit 
of the Egyptian initiation. In these, the legend of the murder 
of Osiris, by his brother Typhon, was represented, and the god 
was personated by the candidate. Osiris, according to the 
tradition, was a wise king of Egpyt, who having achieved the 
reform of his subjects at home, resolved to spread the bless¬ 
ings of civilization in the other parts of the earth. This he 
accomplished, but on his return he found his kingdom, which 
he had left in the care of his wife Isis, distracted by the sedi¬ 
tions of his brother Typhon. Osiris attempted, by mild re¬ 
monstrances, to convince his brother of the impropriety of his 
conduct, but he fell a sacrifice in the attempt. For Typhon 
murdered him in a secret apartment, and cutting up the body, 
enclosed the pieces in a chest, which he committed to the 
waters of the Nile. Isis, searching for the body, found it, 


* It is indeed singular, that Herodotus, who treats circumstantially of 
the gods of the Egyptians and their religion, should make no mention of 
Serapis or his rites. 


128 




ele lexicon of freemasonry. ele 

and entrusted it to the care of the priests, establishing at 
the same time the mysteries in commemoration of the foul 
deed. One piece of the body, however, she could not find, the 
membmm virile. For this she substituted a factitious repre¬ 
sentation, which she consecrated, and which, under the name 
of phallus, is to be found as the emblem of fecundity in all 
the ancient mysteries. 

This legend was purely astronomical. Osiris was the sun, 
Isis the moon. Typhon was the symbol of winter, which 
destroys the fecundating and fertilizing powers of the sun, 
thus, as it were, depriving him of life. This was the catastrophe 
celebrated in the mysteries, and the aspirant was made to pass 
fictitiously through the sufferings and the death of Osiris. 

The secret doctrines of the Egyptian rites related to the 
gods, the creation and government of the world, and the nature 
and condition of the human soul. In their initiations, says 
Oliver, they informed the candidate that the mysteries were 
received from Adam, Seth, and Enoch, and they called the per¬ 
fectly initiated candidate Al-om-jaJi, from the name of the 
Deity. Secrecy was principally inculcated, and all their lessons 
were taught by symbols. Many of these have been preserved. 
With them, a point within a circle, was the symbol of the Deity 
surrounded by eternity; the globe was a symbol of the supreme 
and eternal God; a serpent with the tail in his mouth, was 
emblematic of eternity; a child sitting on the lotos was a sym¬ 
bol of the sun; a palm tree, of victory; a staff, of authority; an 
ant, of knowledge; a goat, of fecundity; a wolf, of aversion; 
the right hand with the fingers open, of plenty; and the left 
hand closed, of protection.* 

Elect, Perfect and Sublime Mason. One who is in pos¬ 
session of the 14th degree of the ancient Scotch rite. See 
Perfection. 

* See, for the facts recorded in this article, Apuleius, Metamorpli.; 
Cavel, Histoire de la Franc-Magonrie; Oliver, Signs and Symbols; 
Pluche, Histoire du Ciel, etc. 


129 



ELE 


LEXICON OF FREEMASONRY. 


ELE 


Elect of Perignan. A French degree illustrative of the 
punishment inflicted upon certain criminals whose exploits 
constitute a portion of the legend of symbolic masonry. The 
counterpart of this degree is to be found in the Elected Knights 
of nine, and Illustrious Elected of Fifteen in the ancient Scotch 
rite. 

Elected Knights of Fifteen. See Illustrious Elected of 
Fifteen, 

Elected Knights of Nine. Maitre elu des neufs. The 
ninth degree in the ancient Scotch rite. There are but two 
oflicers: the Most Powerful, who represents Solomon, and one 
Warden in the West, representing Stokin. The meetings are 
called Chapters. In this degree is detailed the mode in which 
certain ****** before the completion of the 

Temple, had been engaged in an execrable deed of villany, 
received their punishment. It exemplifies the truth of the 
maxim, that the punishment of crime, though sometimes slow, 
is ever sure; and it admonishes us, by the historical circum¬ 
stances on which it is founded, of the binding nature of our 
masonic obligations. The symbolic colours are red, white, and 
black. The white is emblematic of the purity of the knights; 
the red, of the crime which was committed; and the black, 
of grief. This degree, under the title of “ Elu,'’ constitutes 
the 4th degree in the French rite. 

Election. It is an ancient regulation that no candidate can 
be elected a member of our order, until strict enquiry shall 
have been made into his moral character. For this purpose, 
all letters of application, except those of transient persons, 
must lie over at least one month, during which time they are 
entrusted to a committee of investigation, whose unfavour¬ 
able report is equivalent to a rejection by the lodge, and pre¬ 
cludes the necessity of a ballot. If it be favourable, the bal¬ 
lot is then entered into. The reason why an unfavourable 

130 


ELE 


LEXICON OF FREEMASONRY. 


ELE 


report of the committee is equivalent to a rejection, is, that 
as it takes two at least of the committee to make the report 
unfavourable, it is to be supposed that these two would of 
course black-ball the candidate. And as two black balls con¬ 
stitute a peremptory rejection, they may be considered as al¬ 
ready given by the report. For the further regulation of 
the election, see the word Ballot. 

The election of the officers of a lodge, must always take place 
before St. John the Evangelist’s day, which is with us the 
commencement of the masonic year. Should it from any cir¬ 
cumstances be postponed, it cannot afterward be entered into, 
except by dispensation from the Grand Master. Nominations 
of candidates are not permitted by the usages of masonry, 
but a short time previous to the election, the brethren should 
be called off to refreshment, for the purpose of interchanging 
their opinions. They are then called on, and each brother 
deposits in the ballot-box the name of him whom he deems 
best qualified or most worthy; and the votes being counted, 
the one who has received the greatest number is declared 
elected. 

Elephanta. The cavern of Elephanta in Hindostan is the 
most ancient temple in the world. It was the principal place 
for the celebration of the mysteries of India. 

Eleusinian Mysteries. These were among the most im¬ 
portant of the ancient rites, and were hence often called em¬ 
phatically the mysteries.'' Cicero speaks of them as “ the 
sacred and august rites of Eleusis, where men come from the 
remotest regions to be initiated.”* They were originally cele¬ 
brated only at Eleusis, a town of Attica in Greece, but they 
were extended to Italy, and even to Britain. In these mys¬ 
teries were commemorated the search of Ceres after her 


* Eleusina sancta ilia et augusta; ubi initiantur gentes orarum nltlmse— 
Nat. Dear. lib. i. 




ELE LEXICON OF FREEMASONRY. ELE 

daughter Proserpine, who had been ravished by Pluto, and 
carried to the infernal regions. The chief dispenser of the 
mysteries was called the Hierophant, or revealer of sacred 
things; to him were joined three assistants, the Daduchus or 
torch-bearer, the Ceryx or herald, and the Ho epi bomo or 
altar-server. The mysteries were of two kinds, the greater 
and lesser. The latter were merely preparatory, and consisted 
of a nine days' lustration and purification succeeded by sacri¬ 
fices. A year after, those persons, who had passed through the 
lesser were admitted into the greater, where a full revelation 
was made of the secret doctrine. This, according to the opin¬ 
ion of the learned Warburton, principally consisted in a de¬ 
claration of the unity of God, an opinion not with safety to 
be publicly promulgated, amid the errors and superstitions of 
ancient polytheism.* For, as Plato observes, in his Timseus, 
it is difficult to discover the author and father of the Uni¬ 
verse, and when discovered, impossible to reveal him to all 
mankind." 

The herald opened the ceremonies of initiation into the 
greater mysteries by the proclamation, exas, €xa<;, eare fie^7)koL, 
Retire, O! ye profane." Thus were the sacred precincts 
tiled. The aspirant was presented naked. He was clothed 
with the skin of a calf. An oath of secrecy was administered, 
and he was then asked, Have you eaten bread ? " The reply 
to which was, '' No, I have drunk the sacred mixture, I have 
been fed from the basket of Ceres; I have laboured, I have 
been placed in the calathius, and in the cystus." These replies 
proved that the candidate was duly and truly prepared, and 
that he had made suitable proficiency by a previous initia¬ 
tion in the lesser mysteries. The calfskin was then taken from 
him, and he was invested with the sacred tunic, which he was 


* The learned Faber believes there was an intimate connexion existin;^ 
between the Arkite worship and the orgies of Eleusis, a connexion which 
he traces through all the ancient mysteries.— Fabe/s Cabiri and Origin of 
Pagan Idolatry. 


132 



ele lexicon of freemasonry. ele 

to wear until it fell to pieces. He was now left in utter dark¬ 
ness, to await in the vestibule the time when the doors of 
the sanctuary should be opened to him. Terrific noises, re¬ 
sembling the roar of thunder, and the bellowing of mighty 
winds were heard; mimic lightning flashed, and spectres of 
horrible forms appeared. During this period, which, if the 
conjecture is correct, must have been the funereal * part of 
the rites, it is supposed that the tragic end of Bacchus, the 
son of Semele, who was murdered by the Titans, was cele¬ 
brated. The doors of the inner temple were at length thrown 
open, and the candidate beheld the statue of the goddess Ceres 
surrounded by a dazzling light. The candidate, who had here¬ 
tofore been called a mystes or novice, was now termed 
epoptes, an inspector or eye-witness, and the secret doctrine 
was revealed. The assembly was then closed with the Sanscrit 
words, "" konx om pax” another proof, if another were want¬ 
ing, of the Eastern origin of the Grecian mysteries.f 

The qualifications for initiation were maturity of age, and 
purity of conduct. A character, free from suspicion of im¬ 
morality, was absolutely required in the aspirant. Nero, on 
this account, did not dare, when in Greece, to offer himself as 
a candidate for initiation. The privilege was at first con¬ 
fined to natives of Greece, but it was afterwards extended to 
foreigners. Significant symbols were used as means of in¬ 
struction, and words of recognition were communicated to 
the initiated. In these regulations, as well as in the gradual 


* “ The mysteries of antiquity were all funereal.”— Oliver, Hist, of 
Initiation, p. 314. 

t The words Candscha Om Pachsa, of which konx om pax are a Gre¬ 
cian corruption, are still used, according to Capt. Wilford, at the religious 
meetings, and ceremonies of the Brahmins. He gives the definition of the 
expression as follows: “ Candscha signifies the object of our most ardent 
wishes. Om is the famous monosyllable used both at the beginning and 
conclusion of a prayer or religious rite like, Amen. Pacsha exactly 
answers to the obsolete Latin word vix; it signifies change, course, stead, 
place, turn of work, duty, fortune, &c.” Asiatic Researches, vol. v. p. 300. 

133 


9 



ELU 


LEXICON OF FREEMASONRY. 


ELU 


advancement of the candidate from one degree to another, that 
resemblance to our own institution is readily perceived, which 
has given to these, as well as to the other ancient mysteries, 
the appropriate name of Spurious Freemasonry. The fol¬ 
lowing passage of an ancient author, preserved by Stobseus, 
and quoted by Warburton in the 2d Book of his Divine Lega¬ 
tion, is too interesting to Freemasons to be omitted: 

The mind is affected and agitated in death just as it is in 
initiation into the grand mysteries; and word answers to word, 
as well as thing to thing; for reXevTav is to die; and reXetcr^at, 
to be initiated. The first stage is nothing, but errors and un¬ 
certainties; laborious wanderings; a rude and fearful march 
through night and darkness. And now arrived on the verge 
of death and initiation, everything wears a dreadful aspect; 
it is all horror, trembling, sweating, and affrightment. But 
this scene once over, a miraculous and divine light displays it¬ 
self, and shining plains, and flowery meadows, open on all 
hands before them. Flere they are entertained with hymns 
and dances; with the sublime doctrines of faithful knowledge, 
and with reverend and holy visions. And now become per¬ 
fect and initiated, they are free, and no longer under re¬ 
straint; but crowned and triumphant, they walk up and down 
the regions of the blessed; converse with pure and holy men, 
and celebrate the sacred mysteries at pleasure.’’ 

Elu. This, which may be translated '' Elected Mason,” is 
the fourth degree of the French rite. It is occupied in the de¬ 
tails of the detection and punishment of certain traitors who, 
just before the completion of the Temple, were guilty of a 
heinous crime. 

Elus. All the degrees, whose object is that detailed in the 
preceding article, are called Elus,” or the degrees of the 
Elected.” They are so numerous as to form, like Ecossaism, 
a particular system, which is to be found pervading every rite. 

134 
















• .1 - . ' 
I * ’ . . 






& 


I 






4 


* 


"I 






, « 


-- -i 

u jb4CHlEStf|y3P^ SL ^ 




i . , 

•V- A' 

■'i5t - ; ‘ 





EMB 


LEXICON OF FREEMASONRY. 


EMP 


In the York rite, the Elu is incorporated in the Master’s de¬ 
gree; in the French, it occupies a distinct degree; in the ancient 
Scotch rite, it consists of three degrees. Elected Knights of 
Nine, Illustrious Elect of Fifteen, and Sublime Knights Elected. 
Ragon reckons the five preceding degrees among the Elus, but 
without reason, as they belong rather to the order of Masters, 
and are so classed by the chiefs of the Scotch rite. 

Those higher Elus, in which the object of the election is 
changed and connected with Templar Masonry, are more prop¬ 
erly called '' Kadoshes/’ 

Emblem. An occult representation of something unknown 
or concealed, by a sign that is known. In all the ancient 
mysteries, and in the philosophic school of Pythagoras, the 
mode of instruction adopted was by emblems. The same sys¬ 
tem is pursued in Freemasonry. The explanation of such of 
these emblems as it is lawful to divulge, will be found under 
the proper heads in this work. See, also. Symbol. 

Emperors of the East and West. In 1758 there was 
established in Paris a body called the Council of Emperors 
of the East and West.” The members assumed the titles of 
'' Sovereign Prince Masons, Substitutes General of the Royal 
Art, Grand Superintendents and officers of the Grand and 
Sovereign Lodge of St. John of Jerusalem.” Their ritual con¬ 
sisted of twenty-five degrees, as follows: i to 19, the same as 
the Scotch Rite (which see), 20, Grand Patriarch Noachite. 
21, Key of Masonry. 22, Prince of Lebanon. 23, Knight of 
the Sun. 24, Kadosh. 25, Prince of the Royal Secret. In 
the same year the degrees were established in the city of 
Berlin, and adopted by the Grand Lodge of the Three Globes. 
Frederick IT. King of Prussia, is said to have subsequently 
merged this body in the Ancient and Accepted Rite of which he 
was the head, adding eight degrees to the twenty-five they al¬ 
ready possessed, so as to make the whole number thirty-three. 

135 


ENC 


LEXICON OF FREEMASONRY. 


ENC 


It is, however, a mistake to suppose, as has been asserted by 
Thory* and Ragonf that the Council of Emperors of the East 
and West was the origin of the Ancient and Accepted Rite. 
The former had originally adopted twenty-five of the degrees 
of the latter rite, but were subsequently reformed and 
reorganized by Frederick. Such at least is the theory now 
entertained by the possessors of the Ancient and Accepted Rite. 

Encampment. All regular assemblies of Knights Tem¬ 
plars and Knights of Malta, are called Encampments. They 
should assemble at least quarterly, and must consist of the 
following officers: Grand Commander, Generalissimo, Captain 
General, Prelate, Senior Warden, Junior Warden, Treasurer, 
Recorder, Warder, Standard Bearer, Sword Bearer and Sen¬ 
tinel. These Encampments derive their Warrants of Constitu¬ 
tion from a Grand Encampment, or if there is no such body in 
the State in which they are organized, from the General Grand 
Encampment of the United States. They confer the degrees of 
Knight of the Red Cross, Knight Templar, and Knight of 
Malta. 

In an Encampment of Knights Templars, the throne is sit¬ 
uated in the East. Above it are suspended three banners: the 
centre one bearing a cross, surmounted by a glory; the left 
one having inscribed on it the emblems of the order, and the 
right one, a paschal lamb. The Grand Commander is seated 
on the throne; the Generalissimo, Prelate, and Past Grand 
Commanders on his right; the Captain General on his left; the 
Treasurer and Recorder, as in a symbolic lodge; the Senior 
Warden at the south-west angle of the triangle, and upon the 
right of the first division; the Junior Warden at the north¬ 
west angle of the triangle, and on the left of the third division; 
the Standard Bearer in the West, between the Sword Bearer 
on his right, and the Warden on his left; and in front of him 


*■ Acta Latomorum. 


136 


t Orthodoxie Ma^onnique. 



ENC 


LEXICON OF FREEMASONRY. 


ENC 


is a stall for the initiate. The Knights are arranged in equal 
numbers on each side, and in front of the throne.* 

Encampment, Grand. When three or more Encampments 
are instituted in a State, they may unite and form a Grand En¬ 
campment, having first obtained the consent of the General 
Grand Master, the Deputy General Grand Master, or the Gen¬ 
eral Grand Encampment. They have the superintendence of 
all Councils of Knights of the Red Cross, and Encampments of 
Knights Templars, and Knights of Malta, that are holden in 
their respective jurisdictions. 

A Grand Encampment meets, at least, annually, and consists 
of a Grand Master, Deputy Grand Master, Grand Generalis¬ 
simo, Grand Captain General, Grand Prelate, Grand Senior 
and Junior Warden, Grand Treasurer, Grand Recorder, Grand 
Standard Bearer, and Grand Sword Bearer; all Past Grand 
Masters, Deputy Grand Masters, Grand Generalissimo, and 
Grand Captain General, of any State Encampment whereso¬ 
ever they may reside; the Grand Commander, Generalissimo, 
and Captain General for the time being, of the Encampments 
over which they shall respectively preside; and all Past Grand 
Commanders of such Encampments.f 

Encampment, General Grand. The General Grand En¬ 
campment of the United States, was instituted on the 22d day 
of June, i8i6. It consists of a General Grand Master, Deputy 
General Grand Master, and other General officers, similar to 
those of a Grand Encampment, with all Past General Grand 
Masters, Deputy General Grand Masters, General Grand Gen¬ 
eralissimos, and General Grand Captain Generals, and the 
Grand Masters, Deputy Grand Masters, Grand Generalissimos, 
and Grand Captain Generals of all Grand Encampments held 


* Cross, Templars’ Chart, p. 41. 

■f Constitution of the Gen. Grand Encamp. II. 2. 

137 



END LEXICON OF FREEMASONRY. ENO 

under its jurisdiction. The General Grand Encampment meets 
triennially. 

Enoch. Of Enoch, the father of Methuselah, the follow¬ 
ing tradition is interesting. When the increasing wickedness 
of mankind had caused God to threaten the world with uni¬ 
versal destruction, Enoch became afraid that the knowledge of 
the arts and sciences would perish with the human race. To 
avoid this catastrophe, and to preserve the principles of the 
sciences for the posterity of those whom God should be pleased 
to spare, he erected two great pillars on the top of the highest 
mountain, the one of brass to withstand water, and the other 
of marble to withstand fire, for he was ignorant whether the 
destruction would be by a general deluge or a conflagration. 
On the marble pillar he engraved an historical direction in 
respect to a subterranean temple which he had built by the in¬ 
spiration of the Most High, and on the pillar of brass he in¬ 
scribed the principles of the liberal arts, and especially of ma¬ 
sonry. In the flood which subsequently took place, the marble 
pillar was, of course, swept away, but by divine permission, 
the pillar of brass withstood the water, by which means the 
ancient state of the arts, and particularly of masonry, has 
been handed down to us. This tradition has been adopted into 
the Lodge of Perfection, (Scottish rite,) and forms a part 
of the degree of the Ancient Arch of Solomon, or Knights of 
the Ninth Arch. 

According to the Greeks, Enoch was the same as Hermes 
Trismegistus. He taught, say they, the art of building cities, 
discovered the knowledge of the Zodiac, and the course of the 
planets, made excellent laws, and appointed festivals for sac¬ 
rificing to the Sun, and instructed them in the worship of the 
true God. He, too, was the inventor of books, and the art of 
writing. ''According to our traditions, Enoch was a very emi¬ 
nent Freemason, and the conservator of the true name of 
God, which was subsequently lost even among his favorite 
people the Jews.’’ 


138 


ENT 


LEXICON OF FREEMASONRY. 


ESO 


Entered. We say of a candidate, who has received the 
first degree of masonry, that he has entered our society; whence 
the degree is called that of Entered Apprentice.’' 

Entered Apprentice. Apprenfi. See Apprentice. 

Ephod. A garment worn by the high priest over the tunic 
and outer garment. It was without sleeves, and divided below 
the arm pits into two parts or halves, one falling before and the 
other behind, and both reaching to the middle of the thighs. 
They were joined above on the shoulders by buckles and two 
large precious stones, on which were inscribed the names of 
the twelve tribes, six on each. The Ephod was a distinctive 
mark of the priesthood. It was of two kinds, one of plain linen 
for the priests, and another, richer, and embroidered for the 
High Priest, which was composed of blue, purple, crimson, and 
fine linen. 

Epopt. This was the name given to one who had passed 
through the great mysteries, and been permitted to behold what 
was concealed from the mystes, who had only been initiated 
into the lesser. It signifies an eye-witness, and is derived from 
the Greek eiroiTTevo), to look into, to behold. The epopts re¬ 
peated the oath of secrecy which had been administered to 
them on their initiation into the lesser mysteries, and were then 
conducted into the lighted interior of the sanctuary and per¬ 
mitted to behold what the Greeks emphatically termed 

the sight,” avTOKpia. The epopts alone were admitted to the 
sanctuary, for the mystae were confined to the vestibule of the 
temple. The epopts were, in fact, the Master Masons of the 
Mysteries, while the mystae were the Apprentices and Fellow 
Crafts. 

Esoteric and Exoteric Masonry.* From two Greek words 


* See a Funeral Address delivered by the author in the year 1843, and 
published in Moore’s Freemason’s Mag. Vol. iii. No. 7. 

139 



ESO 


LEXICON OF FREEMASONRY. 


ESO 


signifying interior and exterior. The ancient philosophers, 
in the establishment of their respective sects, divided their 
schools into two kinds, exoteric and esoteric. In the exoteric 
school, instruction was given in public places; the elements of 
science, physical and moral, were unfolded, and those princi¬ 
ples which ordinary intelligence could grasp, and against which 
the prejudices of ordinary minds would not revolt, were incul¬ 
cated in places accessible to all whom curiosity or a love of 
wisdom congregated. But the more abstruse tenets of their 
philosophy were reserved for a chosen few, who, united in 
an esoteric school, received, in the secret recesses of the mas¬ 
ter’s dwelling, lessons too strange to be acknowledged, too 
pure to be appreciated, by the vulgar crowd, who, in the morn¬ 
ing, had assembled at the public lecture. 

Thus, in some measure, it is with masonry. Its system, 
taken as a whole, is, it is true, strictly esoteric in its construc¬ 
tion. Its disciples are taught a knowledge which is forbidden 
to the profane, and it is only in the adytum of the lodge that 
these lessons are bestowed; and yet, viewed in itself and un¬ 
connected with the world without, masonry contains within its 
bosom an exoteric and esoteric school, as palpably divided as 
were those of the ancient sects, with this simple difference, 
that the admission or the exclusion was in the latter case in¬ 
voluntary, and dependent solely on the will of the instructor, 
while in the former it is voluntary, and dependent only on the 
will and the wishes of the disciple. In the sense in which I 
wish to convey the terms, every Mason, on his initiation, is 
exoteric—he beholds before him a beautiful fabric, the ex¬ 
terior of which, alone, he has examined, and with this exami¬ 
nation he may, possibly, remain satisfied—many, alas! too 
many, are. If so, he will remain an Exoteric Mason. But 
there are others, whose curiosity is not so easily gratified— 
they desire a further and more intimate knowledge of the 
structure than has been presented to their view—they enter and 
examine its internal form—they traverse its intricate passages, 
they explore its hidden recesses, and admire and contemplate 

140 


ESO 


LEXICON OF FREEMASONRY. 


ESO 


its magnificent apartments—their knowledge of the edifice is 
thus enlarged, and with more extensive, they have purer views 
of the principles of its construction, than have fallen to the 
lot of their less enquiring brethren. These men become Esoteric 
Masons. The hidden things of the order are, to them, familiar 
as household words,—they constitute the Masters in Israel, 
who are to guide and instruct the less informed—and to diffuse 
light over paths which, to all others, are obscure and dark. 

There is between these studious Masons, and their slothful 
unenquiring brethren, the same difference in the views they 
take of masonry, as there is between an artist and a peasant in 
their respective estimation of an old painting—it may be of a 
Raphael or a Reubens. The peasant gazes with stupid wonder 
or with cold indifference, on the canvas redolent with life, 
without the excitation of a single emotion in his barren soul. 
Its colours mellowed to a rich softness, by the hand of time, are 
to him less pleasing than the gaudy tints which glare upon the 
sign of his village inn; and its subject, borrowed from the 
deep lore of history, or the bold imaginings of poesy, are less 
intelligible to him, than the daubed print which hangs conspicu¬ 
ously at his cottage fireside. And he is amazed to see this 
paltry piece of canvas bought with the treasures of wealth, and 
guarded with a care that the brightest jewel would demand in 
vain. 

But to the eye of the artist, how different the impression 
conveyed! To him, everything beams with light, and life, and 
beauty. To him, it is the voice of nature, speaking in the 
language of art. Prometheus-like, he sees the warm blood 
gushing through the blue veins, and the eye beaming with a 
fancied animation—the correctness of its outlines—the bold¬ 
ness of its foreshortenings, where the limbs appear ready to 
burst from the canvas,—the delicacy of its shadows, and the 
fine arrangement of its lights, are all before him, subjects of 
admiration, on which he could forever gaze, and examples of 
instruction which he would fain imitate. 

And whence arises this difference of impression, produced 
141 


ESQ LEXICON OF FREEMASONRY. ESQ 

by the same object on two different individuals? It is not 
from genius alone, for that, unaided, brings no light to the 
mind, though it prepares it for its reception. It is cultivation 
which enlarges the intellect, and fits it as a matrix for the birth 
of those truths which find in the bosom of ignorance no abid¬ 
ing place. 

And thus it is with masonry. As we cultivate it as a science 
its objects become extended—as our knowledge of it increases, 
new lights burst forth from its inmost recess, which to the in¬ 
quisitive Mason, burn with bright effulgence; but to the inat¬ 
tentive and unsearching, are but as dim and fitful glimmerings^ 
only rendering darkness visible.’’ 

Let every Mason ask himself, if he be of the esoteric or the 
exoteric school of masonry. Has he studied its hidden beau¬ 
ties and excellencies? Has he explored its history, and traced 
out the origin and the erudite meaning of its symbols? Or 
has he supinely rested content with the knowledge he received 
at the pedestal, nor sought to pass beyond the porch of the 
Temple? If so, he is not prepared to find in our royal art those 
lessons which adorn the path of life, and cheer the bed of 
death; and, for all purposes, except those of social meeting, 
and friendly recognition, masonry is to him a sealed book. 

But, if he has ever felt a desire to seek and cultivate the in¬ 
ternal philosophy of masonry, let him advance in those rarely 
trodden paths; the labour of such a pursuit is itself refresh¬ 
ment, and the reward great. Fresh flowers bloom at every 
step; and the prospect on every side is so filled with beauty 
and enchantment, that, ravished at the sight, he will rush on 
with enthusiasm from fact to fact, and from truth to truth, 
until the whole science of masonry lies before him invested 
with a new form and sublimity. 

Esquire. A grade or rank in the degree of Knights Tem¬ 
plars, according to the English organization. See Knight 
T emplar. 


142 


ESS LEXICON OF FREEMASONRY. ESS 

Essenes. A sect among the Jews, supposed by masonic 
writers to have been the descendants of the Freemasons of 
the Temple, and through whom the order was propagated to 
modern times. See the article Antiquity of Masonry/* in 
this work. The real origin of the Essenes has been a subject 
of much dispute among profane writers; but there is certainly 
a remarkable coincidence in many of their doctrines and cere¬ 
monies with those professed by the Freemasons. They were 
divided into two classes, speculatives and operatives; the 
former devoting themselves to a life of contemplation, and the 
latter daily engaging in the practice of some handicraft. The 
proceeds of their labour were, however, deposited in one gen¬ 
eral stock; for they religiously observed a community of goods. 
They secluded themselves from the rest of the world, and 
were completely esoteric in their doctrines, which were also 
of a symbolic character. They admitted no women into their 
order; abolished all distinctions of rank, '' meeting on the 
level,'' and giving the precedence only to virtue. Charity was 
bestowed on their indigent brethren, and, as a means of 
recognition, they adopted signs and other modes similar to 
those of the Freemasons. Their order was divided into three 
degrees. When a candidate applied for admission, his char¬ 
acter was scrutinized with the greatest severity. He was 
then presented with a girdle, a hatchet, and a white garment. 
Being thus admitted to the first degree, he remained in a state 
of probation for one year; during which time, although he 
lived according to their customs, he was not admitted to their 
meetings. At the termination of this period, if found worthy, 
he was advanced to the second degree, and was made a par¬ 
taker of the waters of purification. But he was not yet per¬ 
mitted to live among them, but after enduring another proba¬ 
tion of two years' duration, he was at length admitted to the 
third degree, and united in full fellowship with them. On 
this occasion, he took a solemn oath, the principal heads of 
which, according to Josephus,* were as follows: To exercise 


Joseph. Bell. Jud. II. viii. 

143 



EUN 


LEXICON OF FREEMASONRY. 


EXA 


piety toward God, and justice toward men; to hate the wicked 
and assist the good; to show fidelity to all men, obedience to 
those in authority, and kindness to those below him; to be a 
lover of truth, and a reprover of falsehood; to keep his hands 
clear from theft, and his soul from unlawful gains; to con¬ 
ceal nothing from his own sect, nor to discover any of their 
doctrines to others; to communicate their doctrines, in no 
otherwise than he had received them, himself; and lastly to 
preserve the books belonging to the sect, and the names of the 
angels in which he shall be instructed. Philo, of Alexandria, 
who, in two books written expressly on the subject of the 
Essenses, has given a copious account of their doctrines and 
manners, says, that when they were listening to the secret in¬ 
structions of their chiefs, they stood with '' the right hand on 
the breast a little below the chin, and the left hand placed along 
the side.'’ A similar position is attributed by Macrobius to 
Venus, when deploring the death of Adonis, in those rites 
which were celebrated at Tyre, the birth-place of Hiram the 
Builder. 

Eunuch. No eunuch can be initiated as a Mason. The 
contempt in which these unfortunate beings are held by the 
rest of their fellow-creatures, unfits them for the close union 
of brotherly love which masonry inculcates; and the vicious 
and malignant disposition, which all experience teaches us is 
the characteristic of this isolated race, derived doubtless from 
their feeling of isolation, debars them from entrance into a 
society whose foundation is laid in religion and morality. 
The prohibition derives support, also, from the authority of 
Scripture. By the Jewish law, (Deut. xxiii. i,) eunuchs are 
forbidden to enter into the congregation of the Lord." 

Exalted. A candidate is said to be exalted, when he re¬ 
ceives the degree of Holy Royal Arch, the seventh in York ma¬ 
sonry. Exalted means elevated or lifted up, and is applicable 
both to a peculiar ceremony of the degree, and to the fact that 

144 


EXA 


LEXICON OF FREEMASONRY. 


EXA 


this degree, in the rite in which it is practised, constitutes the 
summit of ancient masonry. 


Examination. The due examination of strangers who 
claim the right of visit, should be entrusted only to the most 
skilful and prudent brethren of the lodge. And the examining 
committee should never forget, that no man applying for ad¬ 
mission is to be considered as a Mason, however strong may be 
his recommendations, until by undeniable evidence he has 
proved himself to be such. 

All the necessary forms and antecedent cautions should be 
observed. Enquiries should be made as to the time and place 
of initiation, as a preliminary step, the Tyler’s O B, of course, 
never being omitted. Then remember the good old rule of 
“ commencing at the beginning.” Let everything proceed in 
regular course, not varying in the slightest degree from the 
order in which it is to be supposed that the information sought 
was originally received. Whatever be the suspicions of im¬ 
posture, let no expression of those suspicions be made until 
the final decree for rejection is uttered. And let that decree 
be uttered in general terms, such as, ‘‘ I am not satisfied,” or 

I do not recognize you,” and not in more specific language, 
such as You did not answer this enquiry,” or You are 
ignorant on that point.” The candidate for examination is 
only entitled to know that he has not complied generally with 
the requisitions of his examiner. To descend to particulars is 
always improper and often dangerous. Above all, never ask 
what the lawyers call '' leading questions,” which include in 
themselves the answers, nor in any manner aid the memory 
or prompt the forgetfulness of the party examined, by the 
slightest hints. If he has it in him it will come out without 
assistance, and if he has it not, he is clearly entitled to no aid. 
The Mason who is so unmindful of his obligations as to have 
forgotten the instructions he has received, must pay the penalty 
of his carelessness, and be deprived of his contemplated visit to 

145 


EXC 


LEXICON OF FREEMASONRY. 


EXP 


that society, whose secret modes of recognition he has so little 
valued as not to have treasured them in his memory. 

Lastly, never should an unjustifiable delicacy weaken the 
rigor of these rules. Remember, that for the wisest and most 
evident reasons, the merciful maxim of the law, which says 
that it is better that ninety-nine guilty men should escape, 
than that one innocent man should be punished, is with us 
reversed, and that in masonry it is better that ninety and nine 
true men should be turned away from the door of a lodge, than 
that one cowan should be admitted. 

Exclusion. See Visit, Right of. 

Exoteric. See Esoteric. 

Expulsion. Expulsion is the highest masonic penalty that 
can be imposed by a lodge, upon any of its delinquent mem¬ 
bers. We shall, therefore, give it more than a passing notice, 
and treat, 1st, of its effects; 2d, of the proper tribunal to im¬ 
pose it; 3d, of the persons who may be subject to it; and 4th, 
of the offences for which it may be inflicted. 

I. Expulsion from a lodge deprives the party expelled of all 
the rights and privileges that he ever enjoyed, not only as a 
member of the particular lodge from which he has been 
ejected, but also of those which were inherent in him as a 
member of the fraternity at large. He is at once as completely 
divested of his masonic character, as though he had never been 
admitted, so far as regards his rights, while his duties and obli¬ 
gations remain as firm as ever, it being impossible for any 
human power to cancel them. He can no longer demand the 
aid of his brethren, nor require from them the performance 
of any of the duties to which he was formerly entitled, nor 
visit any lodge, nor unite in any of the public or private cere¬ 
monies of the order. He is considered as being without the 
pale, and it would be criminal in any brother, aware of his 

146 


EXP 


LEXICON OF FREEMASONRY. 


EXP 


expulsion, even to hold communication with him on masonic 
subjects. 

2. The only proper tribunal to impose this heavy punishment 
is a Grand Lodge. A subordinate lodge tries its delinquent 
member, and if guilty declares him expelled. But the sentence 
is of no force until the Grand Lodge, under whose jurisdiction 
it is working, has confirmed it. And it is optional with the 
Grand Lodge to do so, or, as is frequently done, to reverse the 
decision and reinstate the brother. Some of the lodges in this 
country claim the right to expel independently of the action 
of the Grand Lodge, but the claim is not valid. The very fact 
that an expulsion is a penalty, affecting the general relations of 
the punished party with the whole fraternity, proves that its 
exercise never could with propriety be entrusted to a body so 
circumscribed in its authority as a subordinate lodge. Be¬ 
sides, the general practice of the fraternity is against it. The 
English Constitutions vest the power to expel exclusively in 
the Grand Lodge. The subordinate lodge may suspend and 
report the case to the Grand Lodge. If the ofifence and evi¬ 
dence be sufficient, expulsion is decreed.”* 

3. All Masons, whether members of lodges or not, are sub¬ 
ject to the infliction of this punishment, when found to merit 
it. We have already said, under the article ''Demit'' that 
resignation or withdrawal from the order, does not cancel a 
Mason’s obligations, nor exempt him from that wholesome 
control which the order exercises over the moral conduct of 
its members. The fact that a Mason, not a member of any 
particular lodge, but who has been guilty of immoral or un- 
masonic conduct, can be tried and punished by any lodge, with¬ 
in whose jurisdiction he may be residing, is without doubt. 
The remarks of Brother Mooref on this subject, are too valu¬ 
able to be omitted. Every member of the fraternity is ac¬ 
countable for his conduct as a Mason, to any regularly con- 


Moore’s Magazine, vol. i, p. 356. 
f Moore’s Magazine, vol. i, p.36. 

147 



EXP 


LEXICON OF FREEMASONRY. 


EXP 


stituted lodge; but if he be a member of a particular lodge, he 
is more immediately accountable to that lodge. A Mason 
acquires some special privileges by becoming a member of a 
lodge, and he has to perform special services which he might 
not otherwise be subjected to. But he enters into no new obli¬ 
gations to the fraternity generally, and his accountability is 
not increased any further than regards the faithful perform¬ 
ance of those special duties. Hence, the difference between 
those brethren who are members of a lodge, and those who 
are not, is, that the members are bound to obey the By-Laws 
of their own particular lodges, in addition to the general duty 
of the fraternity. Again, every Mason is bound to obey the 
summons of a lodge of Master Masons, whether he be a mem¬ 
ber or otherwise. This obligation on the part of an individual, 
clearly implies a power in the lodge to investigate and control 
his conduct, in all things which concern the interest of the in¬ 
stitution. This power cannot be confined to those brethren 
who are members of lodges, for the obligation is general.’^ 

4. Immoral conduct, such as would subject a candidate for 
admission to rejection, should be the only offence visited with 
expulsion. As the punishment is general, affecting the relation 
of the one expelled with the whole fraternity, it should not be 
lightly imposed, for the violation of any masonic act not gen¬ 
eral in its character. The commission of a grossly immoral 
act is a violation of^ the contract entered into between each 
Mason and his order. If sanctioned by silence or impunity, 
it would bring discredit on the institution, and tend to impair 
its usefulness. A Mason who is a bad man, is to the fraternity 
what a mortified limb is to the body, and should be treated with 
the same mode of cure—he should be cut off, lest his example 
spread, and disease be propagated through the constitution. 
But it is too much the custom of lodges in this country, to 
extend this remedy to cases neither deserving nor requiring 
its application. I allude here, particularly, to expulsion for 
non-payment of lodge dues. Upon the principle just laid down, 
this is neither kind nor consistent. The payment of arrears 

148 


EXP 


LEXICON OF FREEMASONRY. 


EXP 


is a contract, in which the only parties are a particular lodge 
and its members, of which contract the body at large know 
nothing. It is not a general masonic duty, and is not called 
for by any masonic regulation. The system of arrears was 
unknown in former years, and has only been established of 
late for the sake of convenience. Even now there are some 
lodges where it does not prevail; * and no Grand Lodge has 
ever yet attempted to control or regulate it, thus tacitly ad¬ 
mitting that it forms no part of the general regulations of the 
order. Hence the non-payment of arrears is a violation of a 
special and voluntary obligation to a particular lodge, and 
not of any general duty to the fraternity at large. The punish¬ 
ment therefore inflicted should be one affecting the relations 
of the delinquent with the particular lodge, whose by-laws he 
has infringed, and not a general one affecting his relations with 
the whole order. But expulsion has this latter effect, and is 
therefore inconsistent and unjust. And as it is a punishment 
too often inflicted upon poverty, it is unkind. A lodge might 
in this case forfeit or suspend the membership of the defaulter 
in his own lodge, but such suspension should not affect the 
right of visiting other lodges, nor any of the other privileges 
inherent in him as a Mason. This is the practice, we are glad 
to say, pursued by the Grand Lodge of Massachusetts, one 
of the most enlightened masonic bodies in the Union. It is 
also the regulation of the Grand Lodge of England, from 
which most of our Grand Lodges derive, directly or indirectly, 
their existence. It is consonant with the ancient usages of the 
fraternity. And finally, it would produce all the good effects 
required by punishment, namely, reform and the prevention of 
crime, and ought to be adopted by every Grand Lodge, as a 
part of its constitution. 


* I would cite, as an instance coming under my immediate and personal 
knowledge, the case of Union Kilwinning Lodge in Charleston, S. C., 
where every member pays a certain sum on his admission, and is forever 
afterwards exempt from contributions of any kind. 

149 


10 



EXT 


LEXICON OF FREEMASONRY. 


EXT 


One other question arises. Does expulsion from one of what 
is called the higher degrees of masonry, such as a Chapter or 
an Encampment, affect the relations of the expelled party to 
Blue Masonry? We answer unhesitatingly, it does not. In 
this opinion, we are supported by the best authority, though 
the action of some Grand Lodges, as that of New York, is 
adverse to it. But the principle upon which our doctrine is 
founded, is plain. A Chapter of Royal Arch Masons, for in¬ 
stance, is not, and cannot be recognized as a masonic body, by a 
lodge of Master Masons. '' They hear them so to be, but they 
do not know them so to be,” by any of the modes of recognition 
known to masonry. The acts, therefore, of a Chapter, can¬ 
not be recognized by a Master Mason’s lodge, any more than 
the acts of a literary or charitable society wholly unconnected 
with the order. Again. By the present organization of Free¬ 
masonry, Grand Lodges are the supreme masonic tribunals. 
If, therefore, expulsion from a Chapter of Royal Arch Masons 
involved expulsion from a Blue lodge, the right of the Grand 
Lodge to hear and determine causes, and to regulate the 
internal concerns of the Institution, would be interfered with 
by another body beyond its control. But the converse of this 
proposition does not hold good. Expulsion from a Blue lodge 
involves expulsion from all the higher degrees. Because, as 
they are composed of Blue Masons, the members could not of 
right sit and hold communications on masonic subjects with 
one who was an expelled Mason. 

Extent of the Lodge. Boundless is the extent of a Ma¬ 
son’s lodge—in height to the topmost heaven; in depth to the 
central abyss; in length from east to west; in breadth from 
north to south. Thus extensive is the limit of masonry, and 
thus extensive should be a Mason’s charity. See more on this 
subject in the article, Form of the Lodge, 


FAI 


LEXICON OF FREEMASONRY. 


FEE 


R 

Faith. The lowest round in the theological ladder, and 
hence symbolically instructing us that the first step in masonry, 
the first, the essential qualification of a candidate, is faith in 
God. 

In the lecture of the E.‘. A.*, it is said that Faith may be 
lost in sight; Hope ends in fruition; but Charity extends beyond 
the grave, through the boundless realms of eternity.” And 
this is said, because as faith is '' the evidence of things not 
seen,” when we see we no longer believe by faith but through 
demonstration, and as hope lives only in the expectation of 
possession, it ceases to exist when the object once hoped for 
is at length enjoyed, but charity, exercised on earth in acts of 
mutual kindness and forbearance, is still found in the world to 
come, in the sublimer form of mercy from God to his erring 
creatures. 

Feast, Annual. The convocation of the craft together at 
an annual feast, for the laudable purpose of promoting social 
feelings, and cementing the bonds of brotherly love by the 
interchange of courtesies, is a time-honoured custom, which 
is still, and we trust, will ever be observed. At this meeting, 
no business of any kind, except the installation of officers, 
should be transacted, and the day must be passed in innocent 
festivity. The election of officers always takes place at a 
previous meeting, in obedience to a regulation adopted by the 
Grand Lodge of England, in 1720, as follows: It was agreed, 
in order to avoid disputes on the annual feast day, that the 
new Grand Master for the future shall be named and proposed 
to the Grand Lodge, some time before the feast.” See Ander- 
son, Const, p. 200. 

Feeling. One of the five human senses, and, for well- 
known reasons, in great estimation among Masons. 


FEL 


LEXICON OF FREEMASONRY. 


FES 


Fellow-Craft. Compagnon. The second degree of ancient 
craft masonry. It is particularly devoted to science. As in 
the first degree, those lessons are impressed, of morality and 
brotherly love, which should eminently distinguish the youth¬ 
ful apprentice; so in the second, is added that extension of 
knowledge, which enabled the original craftsmen to labor with 
ability and success, at the construction of the Temple. In the 
degree of Entered Apprentice, every emblematical ceremony 
is directed to the lustration of the heart; in that of Fellow- 
Craft, to the enlargement of the mind. Already clothed in 
the white garment of innocence, the advancing candidate is now 
invested with the deep and unalterable truths of science. At 
length he passes the porch of the Temple, and in his progress 
to the middle chamber is taught the ancient and unerring 
method of distinguishing a friend from a foe. His attention 
is directed to the wonders of nature and art, and the differ¬ 
ences between operative and speculative masonry are unfolded, 
until by instruction and contemplation he is led to view with 
reverence and admiration the glorious works of the creation, 
and is inspired with the most exalted ideas of the perfections 
of his Divine Creator. 

Fessler’s Rite. A rite formerly practised by the Grand 
Lodge Royal York a TAmitie at Berlin. It consisted of 
nine degrees, viz: i. Apprentice; 2, Fellow-Craft; 3, Master; 
4, Holy of Holies; 5, Justification; 6, Celebration; 7, True 
light; 8, Fatherland; 9, Perfection. They were drawn up, says 
Clavel, from the rituals of the Golden Rose Croix, of the rite 
of Strict Observance, of the Illuminated Chapter of Sweden, 
and the Ancient Chapter of Clermont at Paris. They are 
now practised by but few lodges, having been abandoned by 
the Grand Lodge which established them, for the purpose of 
adopting the ancient York rite under the Constitutions of 
England.* 

* Fessler’s rite is perhaps the most abstrusely learned and philosophical 
of all the rites. 


152 



FES 


LEXICON OF FREEMASONRY. 


FIN 


Festivals. The masonic festivals most generally cele¬ 
brated, are those of St. John the Baptist, June 24, and St. 
John the Evangelist, December 27. These are the days kept 
in this country. Such, too, was formerly the case in England, 
but the annual festival of the Grand Lodge of England now 
falls on the Wednesday following St. George’s day, April 23, 
that Saint being the patron of England. For a similar reason, 
St. Andrew’s day, November 30, is kept by the Grand Lodge of 
Scotland. 


Fides. Fidelity; to which virtue the ancients paid divine 
honours, under the name of the goddess of faith, oaths, and 
honesty. The oaths taken in the name of this goddess were 
held to be more inviolable than any others. Numa was the 
first who built temples, and erected altars to the goddess Fides 
or Fidelity. No animals were killed, and no blood shed in her 
sacrifices. The priests who celebrated them were clothed in 
white, and were conducted with much pomp to the place of 
sacrifice, in chariots, having their whole bodies and hands 
enveloped in their capacious mantles. Fidelity was generally 
represented among the ancients by two right hands joined, or 
by two human figures holding each other by the right hand. 
Horace calls incorruptible Fidelity the sister of Justice, and 
Cicero makes them identical; those principles of Justice, says 
he, which, when exercised toward God, are termed Religion, 
and toward our parents. Piety, in matters of trust are called 
Fidelity.* 


Finances. The finances of the lodges are placed under the 
charge of the Treasurer, who only pays them out on the order 
of the Master, and with the consent of the brethren, previously 


* Justitia erga Decs religio, erga parentes pietas,-creditis in rebus 

fides nominatur.— Orat. 78. 


153 



FIN 


LEXICON OF FREEMASONRY. 


FIV 


expressed in open lodge. By an unwritten law, the finances 
should be first received by the Secretary, who then pays them 
over to the Treasurer, taking his receipt for the same. A 
mutual check is thus kept on each other by these officers. 


Fines. Fines for non-attendance or neglect of duty, are 
not usually imposed in masonic bodies, because each member 
is bound to the discharge of these duties by a motive more 
powerful than any that could be furnished by a pecuniary 
penalty. The imposition of such a penalty would be a tacit 
acknowledgment of the inadequacy of that motive, and would 
hence detract from its solemnity and its binding nature. 


Five. One of the sacred numbers of Freemasonry. Its sym¬ 
bolic properties are many and curious. It is formed by a com¬ 
bination of the Duad with the Triad, of the first even number 
with (excluding unity) the first odd one, 2 + 3. In the school 
of Pythagoras, it represented Light, and among his desciples 
a triple triangle, forming the outline of a five pointed star, 
was an emblem of health, because being alternately conjoined 
within itself, it constitutes a figure of five lines. Among the 
Cabbalists,'the same figure, with the name of God written on 
each of its points, and in the centre, was considered talismanic. 
The number five was among the Hebrews a sacred round 
number, and is repeatedly used as such in the Old Testament, 
as, for example, in Genesis xliii. 34, xlv. 22, xlvii. 2, Isaiah 
xvii. 6, xix. 18, XXX. 17. ‘'This usage,'’ says Gesenius, “per¬ 
haps passed over to the Hebrews from the religious rites of 
Egypt, India, and other oriental nations; among whom five 
minor planets and fiz^e elements, and elementary powers were 
accounted sacred.” Among Freemasons, five is more particu¬ 
larly symbolical of the five orders of architecture, and the five 
human senses, but still more especially of the Five Points of 
Fellowship. 


154 


FIV 


LEXICON OF FREEMASONRY. 


FLO 


Five Points of Fellowship. Masons owe certain duties of 
brotherly love and fellowship to each other, the practice of 
which, as the distinguishing principles of our order, are in¬ 
culcated by the Master in the most impressive manner. 

First. Indolence should not cause our footsteps to halt, or 
wrath turn them aside, but with eager alacrity and swiftness 
of foot, we should press forward in the exercise of charity and 
kindness to a distressed fellow-creature. 

Secondly. In our devotions to Almighty God, we should re¬ 
member a brother's welfare as our own, for the prayers of a 
fervent and sincere heart will find no less favour in the sight 
of heaven, because the petition for self is mingled with aspira¬ 
tions of benevolence for a friend. 

Thirdly. When a brother intrusts to our keeping the secret 
thoughts of his bosom, prudence and fidelity should place a 
sacred seal upon our lips, lest, in an unguarded moment, we 
betray the solemn trust confided to our honour. 

Fourthly. When adversity has visited our brother, and his 
calamities call for our aid, we should cheerfully and liberally 
stretch forth the hand of kindness, to save him from sinking, 
and to relieve his necessities. 

Fifthly. While with candour and kindness we should ad¬ 
monish a brother of his faults, we should never revile his char¬ 
acter behind his back, but rather, when attacked by others, 
support and defend it. 


Five Senses. The five human senses, which are. Hearing, 
Seeing, Feeling, Smelling, and Tasting, are dilated on in the 
lecture of the Fellow Crafts' degree. See each word in its 
appropriate place in this Lexicon. 


Floats. Pieces of timber, made fast together with rafters, 
for conveying burdens down a river with the stream.— Bailey, 
The use of these floats in the building of the temple is thus 

155 


FLO 


LEXICON OF FREEMASONRY. 


FOR 


described in the letter of King Hiram to Solomon: ^‘And we 
will cut wood out of Lebanon, as much as thou shalt need; and 
we will bring it to thee in floats by sea to Joppa; and thou 
shalt carry it up to Jerusalem.’’—2 Chron, ii. 16. 


Flooring. A frame-work of board or canvas, on which 
the emblems of any particular degree are inscribed, for the 
assistance of the Master in giving a lecture. It is so called, 
because formerly it was the custom to inscribe these designs 
on the floor of the lodge room in chalk, which was wiped out 
when the lodge was closed. It is the same as the Carpet,” 
or '' Tracing Board.” 


Form of the Lodge. The form of the lodge is said to be 
an oblong square, having its greatest length from east to west, 
and its greatest breadth from north to south. According to 
Oliver, the form of the lodge ought to be a double cube, as an 
expressive emblem of the united powers of darkness and light 
in the creation, and because the ark of the covenant and the 
altar of incense were both of that figure. But these two theo¬ 
ries of its form are not inconsistent with each other, for, taken 
in its solid.dimensions, the lodge is a double cube, while its 
surface is a parallelogram or oblong square. 

This oblong form of the lodge has, I think, a symbolic 
allusion, which has not been heretofore adverted to, so far as 
I am aware, by any masonic writer. 

If, on a map of the world, we draw lines which shall cir¬ 
cumscribe just that portion which was known and inhabited 
at the time of the building of Solomon’s temple, these lines, 
running a short distance north and south of the Mediterranean 
Sea, and extending from Spain to Asia Minor, will form an 
oblong square, whose greatest length will be from east to west, 
and whose greatest breadth will be from north to south, as is 
shown in the annexed diagram. 

156 


FOR 


LEXICON OF FREEMASONRY. 


FOR 


West. 


Inhabited parts of Europe. 


Mediterranean Sea. 


Inhabited parts of Africa. 


The oblong square which thus enclosed the whole habitable 
part of the globe, would represent the form of the lodge to 
denote the universality of masonry, since the world constitutes 
the lodge; a doctrine that has since been taught in that ex¬ 
pressive sentence: In every clime the Mason may find a honie, 
and in every land a brother. 

Fortitude. One of the four cardinal virtues, whose excel¬ 
lencies are dilated on in the first degree. It not only instructs 
the worthy Mason to bear the ills of life with becoming resig¬ 
nation, '' taking up arms against a sea of trouble,’’ but, 
by its intimate connection with a portion of our ceremonies, 
it teaches him to let no dangers shake, no pains dissolve the 
inviolable fidelity he owes to the trusts reposed in him. 


Forty-seventh Problem. The forty-seventh problem of 
Euclid’s first book, which has been adopted as an emblem in 
the Master’s degree, is thus enunciated. In any right angled 
triangle, the square which is described upon the side subtend¬ 
ing the right angle, is equal to the squares described upon the 
sides which contain the right angle.” This interesting problem, 
on account of its great utility in making calculations, and draw¬ 
ing plans for buildings, is sometimes called the Carpenter’s 
theorem.” 


157 



FOR 


LEXICON OF FREEMASONRY. 


FOR 


For the demonstration of this problem, the world is indebted 
to Pythagoras, who, it is said, was so elated after making the 
discovery, that he made an offering of a hecatomb, or a sacri¬ 
fice of a hundred oxen to the gods.* The devotion to learn¬ 
ing which this religious act indicated, in the mind of the an¬ 
cient philosopher, has induced Masons to adopt the problem 
as a memento, instructing them to be lovers of the arts and 
sciences. 

The triangle, whose base is 4 parts, whose perpendicular is 
3, and whose hypothenuse is 5, and which would exactly serve 
for a demonstration of this problem,t was, according to 
Plutarch, a symbol frequently employed by the Egyptian 
priests, and hence it is called by M. Jomard,J the Egyptian tri¬ 
angle. It was, with the Egyptians, the symbol of universal 
nature, the base representing Osiris, or the male principle, the 
perpendicular, Isis, or the female principle, and the hypo¬ 
thenuse, Horus, their son, or the produce of the two principles. 
They added that 3 was the first perfect odd number, that 4 was 
the square of 2, the first even number, and that 5 was the 
result of 3 and 2. 

But the Egyptians made a still more important use of this 
triangle. It was the standard of all their measures of extent, 
and was applied by them to the building of the pyramids. The 
researches of M. Jomard, on the Egyptian system of measures, 
published in the magnificent work of the French savans on 
Egypt, has placed us completely in possession of the uses made 


* The well-known aversion of Pythagoras to the shedding of blood 
has led to the supposition that the sacrifice consisted of small oxen, made 
of wax, and not of living animals. 

f For the square of the base is 4 X 4> or 16, the square of the perpen¬ 
dicular is 3 X 3> or 9, and the square of the hypothenuse is 5 X5> or 25; 
but 25 is the sum of 9 and 16, and therefore the square of the longest side 
is equal to the sum of the squares of the other two, which is the forty- 
seventh problem of Euclid. 

I In his “ Exposition du Systeme Metrique des Anciens Egyptiens.^' 

158 



FOR 


LEXICON OF FREEMASONRY. 


FOR 


by the Egyptians of this forty-seventh problem of Euclid, and 
of the triangle \vhich formed the diagram by which it was 
demonstrated. 

If we inscribe within a circle a triangle, whose perpendicular 
shall be 300 parts, whose base shall be 400 parts, and whose 
hypothenuse shall be 500 parts, which of course bear the same 
proportion to each other as 3, 4 and 5; then, if we let a per¬ 
pendicular fall from the angle of the perpendicular and base 
to the hypothenuse, and extend it through the hypothenuse to 
the circumference of the circle, this chord or line will be equal 
to 480 parts, and the two segments of the hypothenuse, on 
each side of it, will be found equal, respectively, to 180 and 
320. From the point where this chord intersects the hypo¬ 
thenuse, let another line fall perpendicularly to the shortest 
side of the triangle, and this line will be equal to 144 parts, 
while the shorter segment, formed by its junction with the per¬ 
pendicular side of the triangle, will be equal to 108 parts. 
Hence, we may derive the following measures from the dia¬ 
gram: 500, 480, 400, 320, 180, 144, and 108, and all these 
without the slightest fraction. Supposing, then, the 500 to be 
cubits, we have the measure of the base of the great pyramid 
of Memphis. In the 400 cubits of the base of the triangle, we 
have the exact length of the Egyptian stadium. The 320 give 
us the exact number of Egyptian cubits contained in the He¬ 
brew and Babylonian stadium. The stadium of Ptolemy is 
represented by the 480 cubits, or length of the line falling from 
the right angle to the circumference of the circle, through the 
hypthenuse. The number 180, which expresses the smaller 
segment of the hypothenuse, being doubled, will give 360 
cubits, which will be the stadium of Cleomedes. By doubling the 
144, the result will be 288 cubits, or the length of the stadium of 
Archimedes, and by doubling the 108, we produce 216 cubits, 
or the precise value of the lesser Egyptian stadium. In this 
manner, we obtain from this triangle all the measures of length 
that were in use among the Egyptians; and since this triangle, 
whose sides are equal to 3, 4, and 5, was the very one that 

159 


FRA LEXICON OF FREEMASONRY. FRE 

most naturally would be used in demonstrating the forty- 
seventh problem of Euclid; and since by these three sides the 
Egyptians symbolized Osiris, Isis, and Horus, or the two pro¬ 
ducers and the product, the very principle, expressed in sym¬ 
bolic language, which constitutes the terms of the problem as 
enunciated by Pythagoras, that the sum of the squares of the 
two sides will produce the square of the third, we have no 
reason to doubt that the forty-seventh problem was perfectly 
known to the Egyptian priests, and by them communicated 
to Pythagoras. 


Franklin, Benjamin. An American Statesman, a natural 
philosopher and noted Mason, was born in Boston, in 1706. 
He was elected June 24, 1734, first Provincial Grand Master 
of Pennsylvania. It is claimed that he was secretary of Saint 
John's Lodge Number i, Philadelphia, as early as 1731. 


Free Born. The constitutions of our order require that 
every candidate shall be free born. And this is necessary, for, 
as admission into the fraternity involves a solemn contract, no 
one can bind himself to its performance who is not the master 
of his own actions; nor can the man of servile condition or 
slavish mind be expected to perform his masonic duties with 
that '' freedom, fervency, and zeal," which the laws of our 
institution require. Neither, according to the authority of Dr. 
Oliver,* “ can any one, although he have been initiated, con¬ 
tinue to act as a Mason, or practise the rites of the order, if he 
be temporarily deprived of his liberty or freedom of will," On 
this subject, the Grand Lodge of England, on the occasion of 
certain Masons having been made in the King's Bench prison, 
passed a special resolution in November, 1783, declaring ‘^That 
it is inconsistent with the principles of masonry for any Free- 


* Historical Landmarks, i. no. 
160 



FRE LEXICON OF FREEMASONRY. FRE 

mason's lodge to be held, for the purpose of making, passing, 
or raising Masons, in any prison or place of confinement."* 

The same usage existed in the spurious Freemasonry of the 
ancient mysteries, where slaves could not be initiated, the re¬ 
quisites for initiation being that a man must be a free-born 
denizen of the country, as well as of irreproachable morals. 

Freemason. The word '' free," in connection with '' Ma¬ 
son," originally signified that the person so called was free of 
the company or guild of incorporated Masons. For those 
operative Masons who were not thus made free of the guild, 
were not permitted to work with those who were. A similar 
regulation still exists in many parts of Europe, although it 
is not known to this country. The term appears to have been 
first thus used in the tenth century, when the travelling Free¬ 
masons were incorporated by the Roman Pontiff. See Travel¬ 
ling Freemasons. 

Freemasonry. ‘‘A beautiful system of morality, veiled in 
allegory, and illustrated by symbols." To this sublime defini¬ 
tion our order, borrowed from the lectures of our English 
brethren, and prefixed by Dr. Oliver, as a motto to one of his 
most interesting works, I shall take the liberty of adding an 
exposition of its principles from the pen of De Witt Clinton, 
as pure a patriot as ever served his country, and as bright a 
Mason as ever honoured the fraternity, 

^‘Although," says he, the origin of our fraternity is covered 
with darkness, and its history is, to a great extent, obscure, 
yet we can confidently say that it is the most ancient society 
in the world—and we are equally certain that its principles 
are based on pure morality—that its ethics are the ethics of 
Christianity—its doctrines, the doctrines of patriotism and 
brotherly love—and its sentiments, the sentiments of exalted 


Minutes of the Grand Lodge, quoted .by Oliver, ut supra. 
i6i 



FRE 


LEXICON OF FREEMASONRY. 


FUN 


benevolence. Upon these points, there can be no doubt. All 
that is good, and kind, and charitable, it encourages; all that 
is vicious, and cruel, and oppressive, it reprobates.’’* 

French Rite. Rite Frangais ou moderne. The French 
or Modern rite is one of the three principal rites of Freema¬ 
sonry. It consists of seven degrees, three symbolic and four 
higher, viz. i. Apprentice; 2. Fellow Craft; 3. Master; 4. 
Elect; 5. Scotch Master; 6. Knight of the East; 7. Rose 
Croix. This rite is practised in France, in Brazil, and in 
Louisiana. It was founded in 1786, by the Grand Orient of 
France, who, unwilling to destroy entirely the high degrees 
which were then practised by the different rites, and yet anx¬ 
ious to reduce them to a smaller number, and to greater sim¬ 
plicity, extracted these degrees out of the rite of Perfection, 
making some few slight modifications. Most of the authors 
who have treated of this rite have given to its symbolism an 
entirely astronomical meaning. Among these writers, we may 
refer to Ragon, in his “ Cours Philosophique,” as probably 
the most scientific. 

Funeral Rites. None but Master Masons can be interred 
with the funeral honours of masonry, and even then the per¬ 
formance of the service is subjected to certain unalterable re¬ 
strictions. No Mason can be buried with the formalities of the 
order, except by his own request, preferred, while living, to 
the Master of the lodge of which he was a member, strangers 
and the higher officers of the order excepted. No public pro¬ 
cession can take place, nor can two or more lodges assemble 
for this purpose, until a dispensation has been granted by 
the Grand Master. The ceremonies practised on the inter¬ 
ment of a brother are to be found in all the Monitors. It is 
unnecessary, therefore, to specify them here. 


* Address at the installation of Grand Master Van Renssellaer, New 
York, 1852. 




COLUMNS IN THE CATHEDRAL OE WURZBURCx. 
Built by the stonemasons of Germany over t,ooo years ago. 




























































































































FUR 


LEXICON OF FREEMASONRY. 


GAV 


Furniture of a Lodge. Every well-regulated lodge must 
contain a Bible, square, and compasses, which are technically 
said to constitute its furniture, and which are respectively 
dedicated to God, the Master of the lodge, and the Craft. Our 
English brethren differ from us in their explanation of the 
furniture. Oliver gives their illustration, from the English 
lectures, as follows: 

The Bible is said to derive from God to man in general, 
because the Almighty has been pleased to reveal more of his 
divine will by that holy book, than by any other means. The 
compasses being the chief implement used in the construction 
of all architectural plans and designs, are assigned to the 
Grand Master in particular, as emblems of his dignity, he 
being the chief head and ruler of the craft. The square is 
given to the whole masonic body, because we are all obligated 
within it, and are consequently bound to act thereon.'’ 


G. 

Gavel. The common gavel is one of the working tools of 
an Entered Apprentice. It is made use of by the operative 
Mason to break off the corners of the rough ashlar, and thus 
fit it the better for the builder's use, and is, therefore, adopted 
as a symbol in speculative masonry, to admonish us of the duty 
of divesting our minds and consciences of all the vices and 
impurities of life, thereby fitting our bodies as living stones for 
that spiritual building not made with hands, eternal in the 
heavens. 

Hence, too, we see the propriety of adopting the gavel as 
the instrument for maintaining order in the lodge. For, as 
the lodge is an imitation of the temple, and each member 
represents a stone thereof, so, by the influence of the gavel, 

163 



GAV 


LEXICON OF FREEMASONRY. 


GAV 


all the ebullitions of temper, and the indecorum of frivolity are 
restrained, as the material stones of that building were, by the 
same instrument, divested of their asperities and imperfections. 

In the first edition of this work, I confessed myself at a loss 
for the derivation of the word '' gavel.'’ I have, however, no 
longer any doubt that it borrows its name from its shape, being 
that of the gable or gavel end of a house, and this word again 
comes from the German gipfel, a summit, top, or peak,—the 
idea of a pointed extremity being common to all. 

In the name, as well as the application of this implement, 
error has crept into the customs of the lodges. The implement 
employed by many Masters is not a gaved, but a mallet, (the 
French Masons, in fact, make use of the word maillet,”) 
and is properly not one of the working tools of an E. *. A.'., but 
a representation of the setting-maul, one of the emblems of the 
third degree. The two implements and the two names are 
entirely distinct, and should never be confounded; and I am sur¬ 
prised to see so learned a Mason as Brother Oliver, falling 
into this too usual error, and speaking of the common gavel 
or setting-maul,” as synonymous terms.* 

The true form of the gavel is that of the stone-mason’s 
hammer. It is to be made with a cutting edge, as in the an¬ 
nexed engraving, that it may be used to break ofif the corners 
of rough stones,” an operation which could never be effected 
by the common hammer or mallet. 
The gavel, thus shaped, will give, 
when looked at in front, the exact 
representation of the gavel or gable 
end of a house, whence, as I have 
already said, the name is derived. 



* In my labours, as Grand Lecturer of South-Carolina, I have suc¬ 
ceeded, in many instances, in correcting this error, and placing the com¬ 
mon gavel in the hands of the Master and Wardens, for the government 
of the lodge, while the mallet or setting-maul remains in the archives of 
the lodge, to be used only as an emblem of the third degree. 

164 




GEN 


LEXICON OF FREEMASONRY. 


GEO 


The gavel of the Master is also called a '' Hiram/' for a 
reason which will be explained under that word. 

Generalissimo. The second officer in an Encampment of 
Knights Templars, and one of its representatives in the Grand 
Encampment. His duty is to receive and communicate all 
orders, signs, and petitions; to assist the Grand Commander, 
and, in his absence, to preside over the Encampment. His 
station is on the right of the Grand Commander, and his 
jewel is a square, surmounted by a paschal lamb. 

Genuflexion. Bending the knees has, in all ages of the 
world, been considered as an act of reverence and humility, 
and hence Pliny, the Roman naturalist, observes, that a cer¬ 
tain degree of religious reverence is attributed to the knees of 
man." Solomon placed himself in this position when he prayed 
at the consecration of the temple, and Masons use the same 
posture in some portions of their ceremonies, as a token of 
solemn reverence. 

Geometry. Geometry is defined to be that science which 
teaches the nature and relations of whatever is capable of 
measurement. It is one of the oldest and most necessary of 
sciences; is that upon which the whole doctrine of mathe¬ 
matics is founded, and is so closely connected with the practice 
of operative masonry, that our ancient brethren were as often 
called geometricians as Masons. It was, indeed, in such great 
repute among the wise men of antiquity, that Plato placed over 
the portals of the academy this significant inscription: OvSel^ 
dyeMfiirprjTo^ ela-trco, Let none enter who is ignorant of 
geometry.” 

The first inhabitants of the earth must have practised the 
simplest principles of geometry in the construction of even the 
rude huts which were intended to shelter them from the in¬ 
clemencies of the weather; and afterward, when they began 
11 1^5 


GEO 


LEXICON OF FREEMASONRY. 


GEO 


to unite in communities, and to exercise the right of property 
in lands, this science must have been still further developed, 
as a necessary means of measuring and distinguishing each 
person’s particular domain. Land-surveying, indeed, seems 
to have been the most important purpose to which geometry 
was originally applied: a fact warranted also by the deriva¬ 
tion of the word, whose roots, in the Greek language, signify 

a measure of the earth.” But as operative masonry and 
architecture improved, and, in the construction of edifices, 
elegance was added to strength, and ornament to utility, 
geometry began, too, to be extended in its principles, and per¬ 
fected in its system. The Egyptians were undoubtedly one of 
the first nations who cultivated geometry as a science. It 
was not less useful and necessary to them,” as Goguet ob¬ 
serves,* '' in the affairs of life, than agreeable to their specu¬ 
latively philosophical genius.” From Egypt, which was the 
parent both of the sciences and the mysteries of the Pagan 
world, it passed over into other countries, and geometry and 
operative masonry have ever been found together, the latter 
carrying into execution those designs which were first traced 
according to the principles of the former. 

Speculative masonry is, in like manner, intimately connected 
with geometry. In deference to our operative ancestors, and, 
in fact, as a necessary result of our close connection with them, 
speculative Freemasonry derives its most important emblems 
from this parent science. As the earthly temple was con¬ 
structed under the correcting application of the plumb, the 
level, and the square, by which its lines and angles were pro¬ 
perly admeasured, so we are accustomed, in the construction 
of the great moral edifice of our minds, symbolically to apply 
the same instruments, in order to exhibit our work on the great 
day of inspection as true and trusty.” 

The explanation of the principal geometrical figures given 


L’Orig. des Lois, t. i., liv. iii. 
I66 



GIB 


LEXICON OF FREEMASONRY. 


GLO 


by Pythagoras, may be interesting to the masonic student. 
According to the Grecian sage, the point is represented by 
unity, the line by the duad, the surface by the ternary, and the 
solid by the quarternary. The circle, he says, is the most per¬ 
fect of curvilinear figures, containing the triangle in a con¬ 
cealed manner. The triangle is the principle of the genera¬ 
tion and formation of bodies, because all bodies are reducible 
to this figure, and the elements are triangular. The square 
is the symbol of the divine essence. 

Gibalim or Giblim. These were the inhabitants of the 
Phenician city of Gebal, called by the Greeks Byblos. The 
Phenician word, ''gebal,'’ (of which "gibalim," 

or " giblim," is the plural,) signifies a Mason, or stone-squarer. 
Gesenius * says, that the inhabitants of Gebal were seamen 
and builders; and Sir William Drummond asserts that "the 
Gibalim were Master Masons, who put the finishing hand to 
Solomon's temple."t 

Globe. In the Egyptian mysteries, the globe was a symbol 
of the Supreme and Eternal God. Among the Mexicans, it 
represented universal power. Among Freemasons, the globes, 
celestial and terrestrial, are emblems of the universal exten¬ 
sion of the institution, and remind us also of the extensive 
claims of that charity we are called on to practise. 

Gloves. White gloves form a part of a Freemason's cos¬ 
tume, and should always be worn in the lodge.J An instance 
of the antiquity of this dress is given in this work, under the 
article " Clothed." In an institution so symbolical as ours, it 
is not unreasonable to suppose that the white gloves are to 


* Heb. Lex. in voc. 
f Origines, vol. iii., b. v., ch. iv., p. 192. 

X I regret to say, that this rule is too much neglected in our American 
lodges. 



GOD 


LEXICON OF FREEMASONRY. 


GOT 


remind us, that without a pure heart and clean hands,'' no 
one can stand in the holy place." And this is the emblematic 
use of the gloves in the French rite, where every Apprentice, 
on his initiation, is presented with two pairs, one for himself, 
and one for his wife or mother. 

God. Freemasons have always been worshippers of the 
one true God. This," says Hutchinson,* ‘‘ was the first and 
corner-stone on which our originals thought it expedient to 
place the foundation of masonry." While the world around 
them was polluted with sun-worship, and brute-worship, and 
all the absurdities of polytheism, masonry, even in its spurious 
forms, as the ancient mysteries have appropriately been styled, 
was alone occupied in raising altars to the one I AM, and declar¬ 
ing and teaching the unity of the Godhead. Josephus, in his de¬ 
fence of the Jews against Apion, sums up in a few words this 
doctrine of the mysteries, and its conformity with the Jewish 
belief, which was, of course, identical with that of the Free¬ 
masons. God, perfect and blessed, contains all things, is 
self-existent and the cause of existence to all, the beginning, 
the middle, and the end of all things."f 

Golgotha. A Hebrew word,' signifying a skull." It was 
the name given by the Jews to Mount Calvary, where Christ 
was crucified, and where his sepulchre was situated. 

Gothic Constitutions. Those regulations of the craft, 
which were adopted in 926, at the General Assembly in the 
city of York, under Prince Edwin, and to which additions 
were made from time to time, at other annual assemblies of 
the fraternity, are called the Gothic Constitutions, from the 
fact that they were written in the old Gothic character. Sev¬ 
eral copies of them were in existence at the revival of masonry 


* Spirit of Masonry, p. 6. 
f Joseph, contra Ap., lib. ii., cap. 2. 

168 





GOO LEXICON OF FREEMASONRY. GRA 

in 1717. In 1721, they were digested by Dr. Anderson, in a 
new and better method, and form the foundation of the Book 
of Constitutions, the first edition of which was published in 
1722. 

Good Samaritan. See Samaritan. 

Grammar. One of the seven liberal arts and sciences, 
which forms, with Logic and Rhetoric, a triad, dedicated to 
the cultivation of language. God,'’ says Sanctius, created 
man the participant of reason; and as he willed him to be a 
social being, he bestowed upon him the gift of language, in 
the perfecting of which there are three aids. The first is 
Grammar, which rejects from language all solecisms and bar¬ 
barous expressions; the second is Logic, which is occupied with 
the truthfulness of language; and the third is Rhetoric, which 
seeks only the adornment of language."* 

Grand Honours. See Honours. 

Grand Inquisitor. Grand inspecteur-inquisitenr-command- 
eur. The 31st degree of the Ancient Scotch rite. It is 
not a historical degree, but simply administrative in its char¬ 
acter,—the duties of the members being to examine and regu¬ 
late the proceedings of the inferior lodges and chapters. Its 
place of meeting is called a tribunal, its decorations are white, 
and its presiding officer is called a President, who is elected 
for life. 

Grand Lodges, History of. The present organization of 
Grand Lodges is by no means coeval with the origin of our 
institution. Every lodge was originally independent; and a 
sufficient number of brethren meeting together, were em- 


Sanct. Minut., lib. i., cap. 2, apud Harris, Hermes. I. c. i. 

169 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


powered to practise all the rights of masonry without a war¬ 
rant of constitution. This privilege, as Preston remarks, was 
inherent in them as individuals. The brethren were in the 
custom of meeting annually, at least as many as conveniently 
could, for the purpose of conference on the general concerns 
of the order, and on this occasion a Grand Master, or super¬ 
intendent of the whole fraternity, was usually chosen. These 
meetings were not, however, called Grand Lodges, but “Assem¬ 
blies.’' This name and organization are as old as the fourth 
century of the Christian era;, for, in a MS.* * once in the pos¬ 
session of Nicholas Stone, a sculptor under the celebrated Inigo 
Jones, it is stated that “ St. Albans (who was martyred in 306) 
loved Masons well, and cherished them much ****. And he 
got them a charter from the king and his counsell, for to 
holde a generall counsel and gave itt to name Assemblie.” The 
privilege of attending these annual assemblies was not re¬ 
stricted, as it now is, to the Grand Officers, and Masters, and 
Wardens of subordinate lodges, but constituted one of the ob¬ 
ligatory duties of every Mason. Thus, among the ancient 
masonic charges, in possession of the Lodge of Antiquity, at 
London, is one which declares that “every Master and Fellow 
shall come to the assemblie, if iU be within fifty miles of him, 
and if he have any warning. And if he has trespassed 
the craft, to abide the award of Masters and Fellows.” 

England. The nextf charter granted in England to the 
Masons, as a body, was bestowed by King Athelstane, in 926, 
upon the application of his brother. Prince Edwin. “Accord¬ 
ingly, Prince Edwin summoned all the Masons in the realm to 
meet him in a congregation at York, who came and composed 
a General Lodge, of which he was Grand Master ; and having 
brought with them all the writings and records extant, some 
in Greek, some in Latin, some in French, and other languages. 


* Quoted by Preston. 

f And if the anecdote of St. Albans be not authenic, the first. 

170 



GRA LEXICON OF FREEMASONRY. GRA 

from the contents thereof that assembly did frame the con¬ 
stitution and charges of an English lodge.* 

From this assembly at York, the true rise of masonry in 
England is generally dated; from the statutes there enacted, 
are derived the English Masonic Constitutions; and from the 
place of meeting, the ritual of the English lodges is designated 
as the ''Ancient York Rite.'’ 

For a long time, the York assembly exercised the masonic 
jurisdiction over all England; but, in 1567, the Masons of the 
southern part of the island elected Sir Thomas Gresham, the 
celebrated merchant, their Grand Master. He was succeeded 
by the illustrious architect, Inigo Jones. There were now two 
Grand Masters in England who assumed distinctive titles; the 
Grand Master of the north being called Grand Master of all 
England, while he who presided in the south was called Grand 
Master of England. 

In the beginning of the i8th century, masonry in the south 
of England had fallen into decay. The disturbances of the 
revolution, which placed William III. on the throne, and the 
subsequent warmth of political feelings which agitated the two 
parties of the state, had given this peaceful society a wound 
fatal to its success. Sir Christopher Wren, the Grand Master 
in the reign of Queen Anne, had become aged, infirm, and 
inactive, and hence the general assemblies of the Grand Lodge 
had ceased to take place. There were, in the year 1715, but 
four lodges in the south of England, all working in the city 
of London. These four lodges, desirous of reviving the pros¬ 
perity of the order, determined to unite themselves under a 
Grand Master, Sir Christopher Wren being now dead, and 
none having, as yet, been appointed in his place. They, there¬ 
fore, " met at the Apple tree tavern; and having put into the 
chair the oldest Master Mason, (being the Master of a lodge,) 
they constituted themselves a Grand Lodge, pro tempore, in 


♦ Elias Aslimole’s MS. 

171 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


due form, and forthwith revived the quarterly communication 
of the officers of lodges, (called the Grand Lodges,) resolved 
to hold the annual assembly and feast, and then to choose a 
Grand Master from among themselves, till they should have 
the honour of a noble brother at their head.”* 

Accordingly, on St. John the Baptist's day, 1717, the an¬ 
nual assembly and feast were held, and Mr. Anthony Sayer 
duly proposed and elected Grand Master. The Grand Lodge 
adopted, among its regulations, the following: ‘'That the 
privilege of assembling as Masons, which had hitherto been 
unlimited, should be vested in certain lodges or assemblies of 
Masons, convened in certain places; and that every lodge to be 
hereafter convened, except the four old lodges at this time ex¬ 
isting, should be legally authorized to act by a warrant from 
the Grand Master, for the time being, granted to certain in¬ 
dividuals by petition, with the consent and approbation of the 
Grand Lodge in communication, and that, without such war¬ 
rant, no lodge should be hereafter deemed regular or con¬ 
stitutional.” 

In compliment, however, to the four old lodges, the privileges 
which they had always possessed under the old organization 
were particularly reserved to them; and it was enacted that 
“ no law, rule, or regulation, to be hereafter made or passed in 
Grand Lodge, should ever deprive them of such privilege,t or 
encroach on any landmark which was at that time established 
as the standard of masonic government.” 

The Grand Lodges of York and of London kept up a 
friendly intercourse, and mutual interchange of recognition, 
until the latter body, in 1725, granted a warrant of constitu¬ 
tion to some Masons who had seceded from the former. This 
unmasonic act was severely reprobated by the York Grand 


* Anderson’s Constitutions, p. 197. 

t Among these privileges, were those of assembling without a war¬ 
rant of constitution, and raising Masons to the Mastei s degree, a power 
for a long time exercised only by the Grand Lodge. 

172 



GRA LEXICON OF FREEMASONRY. GRA 

Lodge, and produced the first interruption to the harmony 
that had long subsisted between them. It was, however, fol¬ 
lowed some years after by another unjustifiable act of inter¬ 
ference. In 1725, the Earl of Crawford, Grand Master of 
England, constituted two lodges within the jurisdiction of the 
Grand Lodge of York, and granted, without its consent, 
deputations for Lancashire, Durham, and Northumberland. 
'' This circumstance,” says Preston, '' the Grand Lodge at 
York highly resented, and ever afterward viewed the proceed¬ 
ings of the brethren in the south with a jealous eye. All 
friendly intercourse ceased, and the York Masons, from that 
moment, considered their interests distinct from the Masons 
under the Grand Lodge in London.* 

Three years after, in 1738, several brethren, dissatisfied with 
the conduct of the Grand Lodge of England, seceded from it, 
and held unauthorized meetings for the purpose of initiation. 
Taking advantage of the breach between the Grand Lodges 
of York and London, they assumed the character of York 
Masons. On the Grand Lodge’s determination to put strictly 
in execution the laws against such seceders, they still further 
separated from its jurisdiction, and assumed the appellation of 
''Ancient York Masons” They announced that the ancient 
landmarks were alone preserved by them; and, declaring that 
the regular lodges had adopted new plans, and sanctioned in¬ 
novations, they branded them with the name of "Modern 
Masons” In 1739, they established a new Grand Lodge in 
London, under the name of the “ Grand Lodge of Ancient 
York Masons,” and, persevering in the measures they had 
adopted, held communications and appointed annual feasts. 
They were soon afterward recognized by the Masons of 
Scotland and Ireland, and were encouraged and fostered by 
many of the nobility. The two Grand Lodges continued to 
exist, and to act in opposition to each other, extending their 


Preston’s Illustrations, p. 184. 

173 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


schisms into other countries,* * * § until the year 1813, when, under 
the Grand Mastership of the Duke of Sussex, they were hap¬ 
pily united, and discord, we trust, forever banished from Eng¬ 
lish Masonry.f 

Scotland. Freemasonry was introduced into Scotland by 
the architects who built the Abbey of Kilwinning; and the vil- 
' lage of that name bears the same relation to Scottish masonry, 
that the city of York does to English. Assemblies, for the 
general government of the craft, were frequently held at Kil¬ 
winning. In the reign of James II., the office of Grand Master 
of Scotland was granted to William St. Clair, Earl of Orkney 
and Caithness, and Baron of Roslin, his heirs and succes¬ 
sors, by the king’s charter.J But, in 1736, the St. Clair who 
then exercised the Grand Mastership, taking into considera¬ 
tion that his holding or claiming any such jurisdiction, right, 
or privilege, might be perjudicial to the craft and vocation of 
masonry.”§ renounced his claims, and empowered the Free¬ 
masons to choose their Grand Master. The consequence of 
this act of resignation was the immediate organization of 
the Grand Lodge of Scotland, over whom, for obvious rea¬ 
sons, the late hereditary Grand Master was unanimously called 
to preside. 

Ireland. In 1729, the Freemasons of Dublin held an assem¬ 
bly, and organized the “ Grand Lodge of Ireland.” The Earl 
of Kingston was elected the first Grand Master. 

France. In the beginning of the i8th century, Freema- 


* For instance, there were, originally, in Massachusetts and South 
Carolina, two Grand Lodges, claiming their authority from these dis¬ 
cordant bodies. In the former State, however, they were united in 1792, 
and in the latter in 1817. 

fWe may as well mention here, that the rites and ceremonies of these 
bodies were essentially the same, and that the landmarks were equally 
preserved by them. 

f See the MS. in the Edinburgh Advocates’ Library, quoted by Lawrie. 

§ See the deed of resignation in Lawrie’s Hist. Masonry. 

174 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


sonry in France was in a state of great disorder. Every lodge 
acted independently of all others; the Masters were elected for 
life, and exercised the privileges and powers which are now con¬ 
fined to Grand Lodges; there was no masonic centre, and con¬ 
sequently no masonic union. 

In 1735, there were six lodges in Paris, and several others 
in the different provincial towns. The Earl of Derwentwater, 
the celebrated Jacobite, who afterward was beheaded at Lon¬ 
don, for his adherence to the house of Stuart, exercised the 
functions of Grand Master by a tacit consent, although not 
by a formal election. In the following year, Lord Harnouster 
was elected by the Parisian lodges Grand Master; and in 1738, 
he was succeeded by the Due d'Antin. On his death, in 1743, 
the Count de Clermont was elected to supply his place. 

Organized Freemasonry in France dates its existence from 
this latter year. In 1735, the lodges of Paris had petitioned the 
Grand Lodge of England for the establishment of a Provincial 
Grand Lodge, which, on political grounds, had been refused. 
In 1743, however, it was granted, and the Provincial Grand 
Lodge of France was constituted under the name of the 
'' Grand Loge Anglaise de France.'' The Grand Master, 
Clermont, was, however, an inefficient officer; anarchy and 
confusion once more invaded the fraternity; the authority of 
the Grand Lodge was prostrated; and the establishment of 
mother lodges in the provinces, with the original intention of 
superintending the proceedings of the distant provincial lodges, 
instead of restoring harmony, as was vainly expected, widened 
still more the breach. For, assuming the rank, and exercising 
the functions, of Grand Lodges, they ceased all correspondence 
with the metropolitan body, and became in fact its rivals. 

Under these circumstances, the Grand Lodge declared itself 
independent of England in 1756, and assumed the title of the 

Grand Lodge of France." It recognized only the three de¬ 
grees of Apprentice, Fellow Craft, and Master Mason, and 
was composed of the grand officers to be elected out of the 
body of the fraternity, and of the Masters for life of the 

175 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


Parisian lodges; thus formally excluding the provincial lodges 
from any participation in the government of the craft. 

But the proceedings of this body were not less stormy than 
those of its predecessor. We have stated that the Count de 
Clermont proved an inefficient Grand Master. He had ap¬ 
pointed, in succession, two deputies, both of whom had been 
displeasing to the fraternity. The last, Lacorne, was a man 
of such low origin and rude manners, that the Grand Lodge 
refused to meet him as their presiding officer. Irritated at 
this pointed disrespect, he sought in the taverns of Paris those 
Masters who had made a traffic of initiations, but who, here¬ 
tofore, had submitted to the control, and been checked by the 
authority, of the Grand Lodge. From among them he selected 
officers devoted to his service, and undertook a complete re¬ 
organization of the Grand Lodge. 

The retired members, however, protested against these il¬ 
legal proceedings; and in the subsequent year, the Grand Mas¬ 
ter consented to revoke the authority he had bestowed upon 
Lacorne, and appointed as his deputy, M. Chaillon de Jonville. 
The respectable members now returned to their seats in the 
Grand Lodge; and in the triennial election which took place in 
June, 1765, the officers who had been elected during the Deputy 
Grand Mastership of Lacorne were all removed. The dis¬ 
placed officers protested, and published a defamatory memoir 
on the subject, and were in consequence expelled from ma¬ 
sonry by the Grand Lodge. Ill feeling on both sides was thus 
engendered, and carried to such a height, that, at one of the 
communications of the Grand Lodge, the expelled brethren, 
attempting to force their way in, were resisted with violence. 
The next day the lieutenant of police issued an edict, for¬ 
bidding the future meetings of the Grand Lodge. 

The expelled party, however, still continued their meetings. 
The Count de Clermont died in 1771: and the excluded breth¬ 
ren having invited the Duke of Chartres, (afterwards Duke 
of Orleans,) to the Grand Mastership, he accepted the appoint¬ 
ment. They now offered to unite with the Grand Lodge, on 

176 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


condition that the latter would revoke the decree of expulsion. 
The proposal was accepted, and the Grand Lodge went once 
more into operation. 

Another union took place, which has since considerably in¬ 
fluenced the character of French masonry. During the troubles 
of the preceding years, masonic bodies were instituted in 
various parts of the kingdom, which professed to confer de¬ 
grees, of a higher nature, than those belonging to craft ma¬ 
sonry, and which have since been known by the name of the 
Ineffable degrees. These chapters assumed a right to organize 
and control symbolic or blue lodges, and this assumption had 
been a fertile source of controversy between them and the 
Grand Lodge. By the latter body they had never been 
recognized, but the lodges under their direction had often been 
declared irregular, and their members expelled. They now, 
however, demanded a recognition, and proposed, if their re¬ 
quest was complied with, to bestow the government of the 
'' hauts grades upon the same person who was at the head of 
the Grand Lodge. The compromise was made, the recogni¬ 
tion was decreed, and the Duke of Chartres was elected Grand 
Master of all the councils, chapters, and Scotch lodges of 
France. 

But peace was not yet restored. The party who had been 
expelled, moved by a spirit of revenge for the disgrace formerly 
inflicted on them, succeeded in obtaining the appointment of a 
committee which was empowered to prepare a new constitu¬ 
tion. All the lodges of Paris and the provinces were requested 
to appoint deputies, who were to form a convention to take 
the new constitution into consideration. This convention, or, 
as they called it, national assembly, met at Paris, in December, 
1771. The Duke of Luxemburg presided, and on the 24th of 
that month, the ancient Grand Lodge of France was declared 
extinct, and in its place another substituted, with the title of 
Grand Orient de France. 

Notwithstanding the declaration of extinction by the na¬ 
tional assembly, the Grand Lodge continued to meet and to 

177 


GRA LEXICON OF FREEMASONRY. GRA 

exercise its functions. Thus the fraternity of France con¬ 
tinued to be harrassed, by the bitter contentions of these rival 
bodies, until the commencement of the revolution compelled 
both the Grand Orient and the Grand Lodge to suspend their 
labours. 

On the restoration of civil order, both bodies resumed their 
operations, but the Grand Lodge had been weakened by the 
death of many of the perpetual Masters, who had originally 
been attached to it; and a better spirit arising, the Grand Lodge 
was, by a solemn and mutual declaration, united to the Grand 
Orient on the 28th of June, 1799. 

Dissension, however, continued to arise between the Grand 
Orient and the different chapters of the higher degrees. Sev¬ 
eral of those bodies had at various periods given in their adhe¬ 
sion to the Grand Orient, and again violated the compact of 
peace. Finally, the Grand Orient perceiving that the preten¬ 
sions of the Scotch rite Masons would be a perpetual source of 
disorder, decreed on the i6th of September, 1805, that the 
Supreme Council of the 33d degree should thenceforth become 
an independent body, with the potVer to confer warrants of 
constitution for all the degrees superior to the i8th, or Rose 
Croix; while the chapters of that and the inferior degrees were 
placed under the exclusive control of the Grand Orient. 

But a further detail of the dissensions which obscured ma¬ 
sonry in France, would be painful as well as tedious. They 
were renewed in 1821, by the reorganization of the Supreme 
Council, which had been dormant since 1815. But in 1842 an 
advance towards a reconciliation was made by the Supreme 
Council, which has at length been met by the Grand Orient. 
The friendship was consummated in 1842, and peace now 
reigns, at last, among the Masons of France. 

Germany. The first German lodge was established at Co¬ 
logne, in 1716, but it died almost as soon as it was born. 
Seventeen years afterward, (in 1733,) according to Preston,* 


* Illustration, p. 183, ed. 1804. 

178 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


a charter was granted by the Grand Lodge of England, to 
eleven German Masons in Hamburg. In 1738, another lodge 
was established in Brunswick, under the authority of the Grand 
Lodge of Scotland. This lodge, which was called '' The Three 
Gloves,” united with the lodges of " The Three White Eagles,” 
and " The Three Swans,” to organize, in 1741, a Grand Lodge, 
the first established in Germany. This Grand Lodge still ex¬ 
ists, and has under its jurisdiction eighty-eight subordinate 
lodges. There is another Grand Lodge at Brunswick, which 
was established in 1768, by the Grand Lodge of England, and 
which is considered as the metropolitan Grand Lodge of Ger¬ 
many. It has under its jurisdiction fifty-three subordinate 
lodges. 

Prussia, The Royal York Grand Lodge of Prussia is situ¬ 
ated at Berlin. It was established as a subordinate lodge, in 
1752. In 1765 it initiated the Duke of York, and then assumed 
the name of " Royal York in Friendship.” It had under its 
jurisdiction, in 1840, twenty-seven lodges. The " Grand Lodge 
of the Three Globes ” was founded in 1740, and has under its 
jurisdiction one hundred and seventy-seven lodges. There are 
now three Grand Lodges in Prussia, the " Three Globes,” the 
" Royal York,” and the " National,” which was founded in 
1770, by a warrant from the Grand Lodge of England; every 
lodge in Prussia derives its warrant from one of these Grand 
Lodges. 

Saxony. The first lodge in Saxony was the Three White 
Eagles, which was founded in 1738 at Dresden. In 1741 another 
was formed at Leipsig, and a third in the following year at 
Altenburg. The Grand Lodge of Saxony was established in 
1812. It has adopted the system of Ancient Craft, or St. 
John’s masonry, for its rite, and under this all its subordinates, 
except two, profess to work. 

Belgium. In 1721, the Grand Lodge of England constituted 
the lodge of " Perfect Union,” at Mons, and in 1730, another at 
Ghent. The former was afterward erected into a Grand Lodge. 
The present Grand Orient of Belgium has its seat at Brussels. 

179 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


Holland. The first lodge established in Holland, was at the 
Hague in 1731, under the warrant of the Grand Lodge of En- 
land. It was, however, only a lodge of emergency, having been 
called to initiate the Duke of Tuscany, afterward Francis the 
First, Emperor of Germany. After the ceremony had been 
performed by the Earl of Chesterfield, the lodge was closed. 
The first regular lodge was established at the same place in 
1734, which five years after took the name of ‘‘ Mother Lodge/' 
In 1735, a lodge was opened at Amsterdam. The National 
Grand Lodge was established on the i8th December, i 757 » 
now has about seventy lodges under its register. 

Denmark. The Grand Lodge of Denmark was instituted in 
1743. It derived its existence from the Grand Lodge of Scot¬ 
land. It is situated at Copenhagen. Masonry in this country is 
in a flourishing condition; it is recognized by the state, and the 
reigning king is Grand Master. 

Szveden. In no country has the progress of masonry been 
more prosperous than in Sweden. It arose there in 1754, under 
the charter of the Grand Lodge of Scotland. The seat of the 
Grand Lodge is at Stockholm, and the king is at the head of 
the craft. 

Russia. An English lodge was constituted at St. Petersburg, 
in 1740, under a warrant from the Grand Lodge of England, 
and masonry soon afterwards began to increase with great 
rapidity throughout the empire. In 1772, the Grand Lodge of 
England established a Provincial Grand Mastership, and lodges 
were constituted successively at Moscow, Riga, Jassy, and in 
various parts of Courtland. The order was patronized by the 
throne, and, of course, by the nobility. But, unfortunately, 
politics began to poison, with its pollutions, the pure atmosphere 
of masonry, and the order rapidly declined. Lodges are, how¬ 
ever, still privately held in various parts of the empire. 

Poland. In 1739, Freemasonry was suppressed in this 
kingdom by an edict of King Augustus 11 . In 1781, however, 
it was revived under the auspices of the Grand Orient of 
France; who, upon the application of three lodges at Warsaw, 

180 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


established lodges at Wilna, Dubno, Posen, Grodno, and War¬ 
saw. These united in 1784, to form a Grand Orient, whose 
seat is at the last named city. Masonry in Poland is now in a 
flourishing condition. 

Bohemia. Freemasonry was instituted in Bohemia, in 1749, 
by the Grand Lodge of Scotland. In 1776 it was highly pros¬ 
perous, and continued so until the commencement of the French 
revolution, when it was suppressed by the Austrian government. 
Its present condition I have no means of ascertaining. 

Switzerland. In 1737, the Grand Lodge of England granted 
a patent to Sir George Hamilton, by authority of which he 
instituted a Provincial Grand Lodge at Geneva. Two years 
afterwards the same body bestowed a warrant of constitution 
on a lodge situated at Lausanne. Masonry continued to flourish 
in Switzerland until 1745, when it was prohibited by an edict 
of the Council of Berne. From this attack, however, it re¬ 
covered in 1764. The lodges resumed their labours, and a Grand 
Lodge was organized at Geneva. But Switzerland, like France, 
has been sorely visited with masonic dissensions. At one time 
there existed not less than three conflicting masonic author¬ 
ities in the republic. Peace has, however, been restored, and 
the National Grand Lodge of Switzerland, seated at Berne, 
now exercises sole masonic jurisdiction under the name of 
Alpina. The Book of Constitutions is similar to that of Eng¬ 
land. The Grand Lodge Alpina recognizes only the three de¬ 
grees of Ancient Craft Masonry. 

Italy. The enmity of the Roman church towards Freema¬ 
sonry, has ever kept the latter institution in a depressed state in 
Italy. A lodge existed at Florence, as early as 1733, established 
by Lord Charles Sackville, the son of the Duke of Dorset, 
and lodges still are to be found at Leghorn, Turin, Genoa, and 
the other principal cities, but their meetings are held with great 
secrecy. 

Spain. The first lodge established in Spain was in 1726, at 
Gilbraltar. Another was constituted the year following, at 
Madrid. A third was formed at Andalusia, in 1731. The 
12 181 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


persecutions of the priests and government were always ob¬ 
stacles to the successful propagation of masonry in this king¬ 
dom. Lodges, however, still exist and work in various parts of 
Spain, but their meetings are in private. 

Portugal. What has been said of Freemasonry in Italy and 
Spain, is equally applicable to Portugal. Though lodges were 
established as early as 1727, they always were, and continued 
to be, holden with great secrecy. One, however, of the in¬ 
fluences of the French invasion, was the dissemination of Free¬ 
masonry among the Portuguese, and there are now, or were 
within a few years, not less than four Grand Lodges existing 
in that kingdom. 

Turkey. Of the state of masonry in the Ottoman Empire, 
we know but little. Clavel says, that lodges were established at 
Constantinople, Smyrna and Aleppo, in 1738, but of their 
present existence we have no information. 

Asia. Freemasonry was introduced into India in 1728, by 
Sir George Pomfret, who established a lodge at Calcutta. An¬ 
other was formed in 1740, and in 1779, there was scarcely a 
town in Hindostan in which there* was not a lodge. In that 
year Omdit ul Omrah Bahauder, the eldest son of the nabob of 
the Carnatic, was initiated at Trinchinopoly. Masonry still 
exists in a prosperous condition, in Asia Minor and all the 
English settlements. The lodges are under the jurisdiction 
generally of the Grand Lodge of England. 

Africa. Freemasonry was introduced into Africa, in 1736, 
by the establishment of lodges at Cape Coast on the Gambia 
River. Lodges have since been constituted at the Cape of Good 
Hope; in the islands of Mauritius, Madagascar, and St. Flelena; 
and at Algiers, Tunis, Morocco, Cairo, and Alexandria. 

Oceanica. Into these remote regions has the institution of 
Freemasonry extended. Lodges have existed since 1828, at 
Sidney, Paramatta, Melbourne and in many other of the Eng¬ 
lish colonies. 

America. The first lodge established in Canada, was at 
Cape Breton, in the year 1745. Lodges existed from as early 

182 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


a period in the West India Islands. On the establishment of 
the Brazilian Empire, a Grand Lodge was instituted, and, in 
1825, Don Pedro the First was elected its Grand Master. In 
1825, the Grand Lodge of Mexico was organized; and in 1837, 
that of Texas was instituted. Long before these periods, how¬ 
ever, lodges had been constituted in both these countries, under 
charters from different Grand Lodges in the United States. 

United States. The first notice that we have of Freema¬ 
sonry in the United States, is in 1729, in which year, during 
the Grand Mastership of the Duke of Norfolk, Mr. Daniel Cox 
was appointed Provincial Grand Master for New Jersey. I 
have not, however, been able to obtain any evidence that he 
exercised his prerogative by the establishment of lodges in that 
province, although it is probable that he did. In the year 1733 
the St. John’s Grand Lodge ” was opened in Boston in con¬ 
sequence of a charter granted, on the application of several 
brethren residing in that city, by Lord Viscount Montacute,* 
Grand Master of England. 

This charter is dated on the 30th of April, in the same year, 
and appointed the R. W. Henry Price, Grand Master in North 
America, with power to appoint his Deputy, and the other 
officers necessary for forming a Grand Lodge, and also to con¬ 
stitute lodges of Free and Accepted Masons as often as occa¬ 
sion should require. The first charter granted by this body was 
to '' St. John’s Lodge ” in Boston, which lodge is still in exist¬ 
ence. In the succeeding year, it granted a charter for the con¬ 
stitution of a lodge in Philadelphia, of which the venerable 
Benjamin Franklin was the first Master. This Grand Lodge, 
however, descending from the Grand Lodge of England, was, 


* I am indebted to my esteemed friend and learned brother A. O. Sul¬ 
livan, Grand Secretary of Missouri, for calling my attention to the in¬ 
advertence I have committed in previous editions of spelling this name 
Montague instead of Montacute. But I may console myself with the 
rather selfish reflection that nearly all of my contemporaries have fallen 
into the same error. 

183 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


of course, composed of Modern Masons.* A number of breth¬ 
ren, there, residing in Boston, who were Ancient Masons, ap¬ 
plied to and received a dispensation from Lord Aberdour, Grand 
Master of Scotland, constituting them a regular lodge, under 
the designation of St. Andrew^s Lodge, No. 82, and the Mas¬ 
sachusetts Grand Lodge, descending from the Grand Lodge of 
Scotland, was established on the 27th December, 1769. On the 
19th June, 1792, the two Grand Lodges were united, and all 
the distinctions of Ancient and Modern Masons abolished. 

In 1735, Freemasonry was introduced into South Carolina 
by the constitution of Solomon’s Lodge, No. i,” under a 
Warrant from Lord Montague, Grand Master of Free and 
Accepted Masons of England. This was, therefore, the fourth 
lodge organized in the United States.f Three other lodges were 
soon afterwards constituted. In 1754, on the 30th of March, 
the Marquis of Carnarvon, Grand Master of England, issued 
his Warrant, constituting a, Provincial Grand Lodge in the 
province, and appointing Chief Justice Leigh, Provincial Grand 
Master. On the 24th of December, in the same year, the 
Grand lodge was solemnly constituted at Charleston. In 1787 
a Grand Lodge of Ancient York Masons was also established 
at Charleston, and in the course of the succeeding years, many 
disagreeable dissensions occurred between this and the Grand 
Lodge of Free and Accepted Masons which had been organized 
in 1754. These, however, at length, happily terminated, and an 
indissoluble union took place between the two bodies in Decem¬ 
ber, 1817, which resulted in the formation of the present 
'' Grand Lodge of Ancient Freemasons.” 

In 1764, the Grand Lodge of Pennsylvania was established 
by a Warrant issued from the Grand Lodge of England. Sub¬ 
sequently, the Grand Lodge of North Carolina was constituted 


* See the article Modern Masons. 

t It ranked as No. 45, on the Register of England, while Solomon's 
lodge in Savannah, which preceded it in time of constitution, held the 
number 46. See Hutchinson's List. 

184 



GRA 


LEXICON OF FREEMASONRY. 


GRA 


in 1771; that of Virginia in 1778; and that of New York in 
1781. 

These Grand Lodges were, until the close of the Revolution¬ 
ary War, held under the authority of Charters granted either 
by the Grand Lodge of England, or that of Scotland. But, 
on the confirmation of our political independence, the brethren, 
desirous of a life relief from the thraldom of a foreign power, 
began to organize Grand Lodges in their respective limits, 
and there now exist such bodies in every State and Territory 
in the Union. 


Grand Lodges, Jurisdiction of. A Grand Lodge is invested 
with power and authority over all the craft within its jurisdic¬ 
tion. It is the Supreme Court of Appeal in all masonic cases, 
and to its decrees unlimited obedience must be paid, by every 
lodge and every Mason situated within its control. The govern¬ 
ment of Grand Lodges is, therefore, completely despotic. 
While a Grand Lodge exists, its edicts must be respected and 
obeyed without examination by its subordinate lodges. Yet 
should a Grand Lodge decree wrongfully or contrary to the an¬ 
cient constitutions, though there be no redress for its subordi¬ 
nates, the Grand Lodges in other States may declare its pro¬ 
ceedings irregular, and even put it out of the pale of masonry, 
by refusing to hold communion with it. But in this case, the 
Grand Lodge does not suffer more than the craft in general 
working under it: for every Mason who should then acknowl¬ 
edge its authority, would be placed under the same ban of ma¬ 
sonic outlawry. Grand Lodges are, however, exceedingly 
scrupulous in exercising this interference with the masonic 
authorities of other jurisdictions, reserving the exertion of 
this power only for cases in which there has been a manifest 
violation of the ancient landmarks. An instance of this kind 
occurred in this country in 1828, when the labours of the 
Grand Lodge of Michigan, in consequence of the anti-masonic 
excitment then at its height, were suspended, and the lodges 

185 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


under its jurisdiction dissolved. In 1841, masonry having re¬ 
vived in that State, the Masons of Michigan met in convention, 
and without the existence of a single subordinate lodge, pro¬ 
ceeded to institute a Grand Lodge. This was in palpable de¬ 
rogation of the fundamental laws of the order. Consequently, 
the other supreme masonic bodies in the Union refused to 
acknowledge the Grand Lodge of Michigan. Afterwards (in 
1844) this body, submitting very properly to the general opinion 
of the fraternity, proceeded to organize according to the legiti¬ 
mate mode, by the convention of the constitutional number 
of lodges, and it is now recognized as a regular constituted 
Grand Lodge. 

This supreme power that is vested in Grand Lodges, by which 
they are constituted as the sole judges and exponents, for their 
respective jurisdictions, of the ancient landmarks and usages of 
the fraternity, is derived from the fundamental laws of ma¬ 
sonry. It is based, too, upjn sound sense end expediency. For 
without a governing power, so large a body as the craft would 
soon run into anarchy. But this power could not be placed in 
the hands of subordinate lodges, or individual brethren, for that 
would create endless confusion. Grand Lodges are, therefore, 
its proper depositories, since they contain within themselves the 
united wisdom and prudence of m^y subordinate lodges. And 
so careful has our institution been of the preservation of this 
power to Grand Lodges, that according to the Ancient Charges, 
the master of every lodge is called upon, previous to his instal¬ 
lation, to give his assent to the following propositions: 

‘‘ You agree to hold in veneration, the original rulers and pa¬ 
trons of the order of Freemasonry, and their regular suc¬ 
cessors, supreme and subordinate, according to their stations; 
and to submit to the awards and resolutions of your brethren in 
Grand Lodge convened, in every case, consistent with the con¬ 
stitutions of the order. 

You promise to pay homage to the Grand Master for the 
time being, and to his officers when duly installed, and strictly 
to conform to every edict of the Grand Lodge** 

186 


GRA 


LEXICON OF FREEMASONRY. 


GRA 


Grand Lodges, Organization of. Grand Lodges are organ¬ 
ized in the following manner. Three or more legally consti¬ 
tuted lodges working in any state, kingdom, or other inde¬ 
pendent political division, where no Grand Lodge already ex¬ 
ists, may meet in convention, adopt by-laws, elect officers, and 
organize a Grand Lodge. The lodges within its jurisdiction 
then surrender their Warrants of Constitutions to the Grand 
Lodges from which they respectively had received them, and 
accept others from the newly organized Grand Lodge, which 
thenceforward exercises all masonic jurisdiction over the state 
in which it has been organized. 

A Grand Lodge thus organized, consists of the Masters and 
Wardens of all the lodges under its jurisdiction, and such Past 
Masters as may enrol themselves or be elected as members. 
Past Masters are not, however, members of the Grand Lodge 
by inherent right, but only by courtesy, and no Past Master can 
remain a member of the Grand Lodge unless he is attached to 
some subordinate lodge in its jurisdiction. 

All Grand Lodges are governed by the following officers: 
Grand Master, Deputy Grand Master, Senior and Junior Grand 
Wardens, Grand Treasurer, and Grand Secretary. These are 
usually termed the Grand officers; in addition to them there are 
subordinate officers appointed by the Grand Master and the 
Grand Wardens, such as Grand Deacons, Grand Stewards, 
Grand Marshal, Grand Pursuivant, Grand Sword Bearer, and 
Grand Tyler; but their number and titles vary in different 
Grand Lodges. 


Grand Master. The presiding officer of the masonic fra¬ 
ternity, to whom is entrusted the execution of important duties, 
and who is consequently invested with extensive powers, 
should always be selected for his respectability, virtue, and 
learning. For the first, that the dignity of the fraternity may 
not suffer under his administration; for the second, that he 
may afford an example worthy of imitation to his brethren; for 

187 


GRA LEXICON OF FREEMASONRY. GRA 

the last, that he may be enabled to guide and control the craft 
with proper skill and accuracy. 

The powers of the Grand Master during the recess of the 
Grand Lodge are very extensive. He has full authority and right 
not only to be present, but also to preside in every lodge, with 
the Master of the lodge on his left hand, and to order his Grand 
Wardens to attend him, and act as Wardens in that particular 
lodge.* He has the right of visiting the lodges and inspecting 
their books and mode of work as often as he pleases, or if un¬ 
able to do so, he may depute his grand officers to act for him. 
He has the power of granting dispensations for the formation 
of new lodges, which dispensations are of force until revoked 
by himself or the Grand Lodge. He may also grant dispensa¬ 
tions for several other purposes, for which see the article 
'‘Dispensation” Formerly, the Grand Master appointed his 
Grand officers, but this regulation has been repealed, and the 
Grand officers are now all elected by the Grand Lodge. 

When the Grand Master visits a lodge, he must be received 
with the greatest respect, and the Master of the lodge should 
always offer him the chair, which the Grand Master may or 
may not accept at his pleasure. 

Should the Grand Master die, or be absent from the jurisdic¬ 
tion during his term of office, the Deputy Grand Master assumes 
his powers, or if there be no Deputy, then the Grand Wardens 
according to seniority. 

Grand Master Architect. Grand Master Architect, The 
12 th degree in the Ancient Scotch rite. This is strictly a 
scientific degree, resembling in that respect the degree of Fel¬ 
low Craft. In it the principles of architecture and the con¬ 
nection of the liberal arts with masonry, are unfolded. Its 
officers are three, a Most Powerful and two Wardens. The 
chapter is decorated with white and red hangings, and furnished 


♦ General Regulations, 1757, Art. 5, in Anderson Const. 337. 

188 






























































1 . 





GRA 


LEXICON OF FREEMASONRY. 


GRA 


with the five orders of architecture and a case of mathematical 
instruments. The jewel is a gold medal, on both sides of which 
are engraved the orders of architecture. It is suspended by a 
stone colored ribbon. 

Grand Master of all Symbolic Lodges. Venerable maitre 
de toiites les loges. The 20th degree in the Ancient Scotch rite. 
The presiding officer is styled Venerable Grand Master, and 
represents Cyrus Artaxerxes. He is seated in the east on a 
throne elevated upon nine steps, and is assisted by two Wardens 
in the west. The decorations of the lodge are blue and yellow. 
The lecture of the degree contains some interesting instruc¬ 
tions respecting the first and second temple. 

Among the traditions preserved by the possessors of this 
degree, is one which states that after the third temple was de¬ 
stroyed by Titus, the son of Vespasian, the Christian Freema¬ 
sons who were then in the Holy Land, being filled with sorrow, 
departed from home with the determination of building a 
fourth,* and that, dividing themselves into several bodies, they 
dispersed over the various parts of Europe. The greater num¬ 
ber went to Scotland, and repaired to the town of Kilwinning, 
where they established a lodge and built an abbey, and where 
the records of the order were deposited. 

Grand Offerings. See Ground Floor of the Lodge, 

Grand Pontiff. Grand Pontife on Sublime Ecossais, The 
19th degree of the Ancient Scotch rite. The degree is occupied 
in an examination of the Apocalyptic mysteries of the New 
Jerusalem. Its officers are a Thrice Puissant and one Warden. 
The Thrice Puissant is seated in the east on a throne canopied 
with blue, and wears a white satin robe. The Warden is in 
the west, and holds a staff of gold. The members are clothed in 


This was to be a spiritual one, 
189 



GRE LEXICON OF FREEMASONRY. GRO 

white, with blue fillets embroidered with twelve stars of gold, 
and are called True and Faithful Brothers. The decorations 
of the lodge are blue sprinkled with gold stars. 

Green. The emblematic color of a Knight of the Red Cross, 
and of a Perfect Master. 

The Red Cross Knight is reminded by this color that Truth is 
a divine attribute, and that like the green Bay tree it will 
flourish in perpetual verdure. 

The Perfect Master is admonished by it, that being dead in 
sin, he must hope to revive in virtue. 

Ground Floor of the Lodge. Mount Moriah, on which the 
Temple of Solomon was built, is symbolically called the 
groimd floor of the lodge, and hence it is said that ‘‘ the lodge 
rests on holy ground.” This ground floor of the lodge is re¬ 
markable for three great events recorded in Scripture, and 
which are called “ the three grand offerings of masonry.” It 
was here that Abraham prepared, as a token of his faith, to 
offer up his beloved son Isaac—this was the first grand offer¬ 
ing; it was here that David, when his people were afllicted with 
a pestilence, built an altar, and offered thereon peace offerings 
and burnt offerings to appease the wrath of God—this was the 
second grand offering; and lastly, it was here, that when the 
Temple was completed. King Solomon dedicated that magni¬ 
ficent structure to the service of Jehovah, with the offering of 
pious prayers and many costly presents—and this was the 
third grand offering. 

This sacred spot was once the threshing floor of Oman the 
Jebusite, and from him David purchased it for fifty shekels of 
silver.* The Cabbalists delight to invest it with still more 
solemn associations, and declare that it was the spot on which 
Adam was born and Abel slain. To the Mason it is sufficiently 


* 2 Sam. xxiv. 24. 

190 



GUA 


LEXICON OF FREEMASONRY. 


HAG 


endeared by the collection that it was here that after a long 
night of darkness, language was restored and masonry found, 

Guage. See Tzventy-four mch Gauge. 

Guards of the Conclave, See Knights oi the Christian 
M ark. 

Guttural. Belonging to the throat; from the Latin guttur, 
the throat. The throat is that avenue of the body which is 
most employed in the sins of intemperance, and hence it sug¬ 
gests to the Mason certain symbolic instructions in relation to 
the virtue of temperance. 


H. 

Haggai. Haggai was the first of the three prophets who 
flourished after the captivity. He was most probably born at 
Babylon, whence he accompanied Zerubbabel to Jerusalem to 
rebuild the second temple. In the Royal Arch he is represented 
by the Scribe, because he expounded the law to Zerubbabel and 
Joshua, which was the proper duty of a Scribe. (See Scribe.) 
He reproved the people for their neglect in rebuilding the tem¬ 
ple, and incited them to the work, by the promise'of God’s assist¬ 
ance. His intimate connection with the King and High Priest, 
and the masonic authority for placing him in the council with 
Zerubbabel and Johsua, are confirmed by the first verse of the 
Book of Haggai: In the second year of Darius the king, in 
the sixth month, in the first day of the month, came the word of 
the Lord by Haggai the prophet unto Zerubbabel, the son of 
Shealtiel, governor of Judah, and to Johsua the son of Josedech 
the high priest, saying,” etc. 

191 



HAH 


LEXICON OF FREEMASONRY. 


HAR 


Hah. The Hebrew definite article, n, signifying the.” 

Hail, or Hale. This word is used among Masons with two 
very different significations, i. When addressed as an in¬ 
quiry to a visiting brother, it has the same import as that in 
which it is used under like circumstances by mariners. Thus: 
‘'Whence do you hail?” that is, “of what lodge are you a 
member?” Used in this sense, it comes from the Saxon term 
salutation “ and should be spelt “ hail.” 2. Its sec¬ 

ond use is confined to what Masons understand by the “ tie” and 
in this sense it signifies to conceal, being derived from the Saxon 
word “ HELAN,”* to hide. By the rules of etymology, it should 
be spelt “ hale.” The preservation of this Saxon word in the 
masonic dialect, while it has ceased to exist in the vernacular, 
is a striking proof' of the antiquity of the order and its cere¬ 
monies in England.”t 

Hand. See Right Hand. 

Harmony. Harmony is the chief support of every well 
regulated institution. Without it, the most extensive empires 
must decay; with it, the weakest nations may become powerful. 
The ancient philosophers and poets believed, that the prototype 
of harmony was to be found in the sublime music of the 
spheres, and that man, copying nature, has attempted to intro¬ 
duce this divine melody into human life.:|: And thus it proves 
its celestial origin, by the heavenly influence it exerts on earth. 
Sallust represents the good King Micipsa as saying, that “ by 
concord small things increase; by discord the greatest fall 


* E, in Anglo-Saxon, is to be pronounced as a in the word fate. 
t “ In the western parts of England,’^ says Lord King, “ at this very 
day to hele over any thing signifies among common people to cover it; 
and he that covereth an house with tile or slate is called a helliar.’^^ 
Critical Hist, of the Apostle's Creed, p. 178. 

J See Cicero, Somnium Scipionis. 

192 



HAR 


LEXICON OF FREEMASONRY. 


HAR 


gradually into ruin.''* Let every Mason, anxious for the pros¬ 
perity of his order, feel the truth of the maxim, and remember 
that for harmony should his lodge be opened —in harmony 
should it work—and zvith harmony be closed. 

Harodim. A Hebrew word, signifying princes or rulers. 
In I Kings v. i6, it is said that Solomon had 3300 chief officers 
who ruled over the people, and in 2 Chronicles ii. 18, we read 
as follows: and he set three score and ten thousand of them to 
be bearers of burdens, and four score thousand to be hewers in 
the mountain, and three thousand and six hundred overseers to 
set the people at work." The difference between the 3600 over¬ 
seers mentioned in this place, and the 3300 recorded in the book 
of Kings, arises from the fact that in the former place 300 
chief overseers are included that are not alluded to in the lat¬ 
ter. These 300 overseers were the Harodim, or Provosts, or 
Princes.f 

Harodim, Grand Chapter of. An institution opened in 
London, in 1787, whose nature is thus defined by Preston, who 
is said to have been its founder: “ The mysteries of this order 
are peculiar to the institution itself, while the lectures of the 
chapter include every branch of the masonic system, and re¬ 
present the art of masonry in a finished and complete form."J 
In other words, it was a school of instruction organized upon a 
peculiar plan. Different classes were established, and par¬ 
ticular lectures restricted to each class. The lectures were 
divided into sections, and the sections into clauses. The presid¬ 
ing officer was called the chief Harod. He annually distributed 
the various sections to skilful members, who were called Sec- 


♦ Concordia parvse res crescunt, discordia maxume dilabuntur. Bell. 
Jurgurth. § 18. 

t These passages are thus ably explained by Brother Kleinschmidt in 
his Constitutionensbuch der Freimaurer,” v. i, p. 17. Frankfort, 1784. 
f Illust. of Masonry, p. 254. 


193 



HEA 


LEXICON OF FREEMASONRY. 


HER 


tionists, and these divided the different clauses among others 
who were denominated Oauseholders. When a member be¬ 
came possessed of all the sections, he was denominated la 
Lecturer. The whole system was admirably adapted to the 
purposes of masonic insruction. This body, I believe, (though 
I cannot speak with certainty,) no longer exists. Dr. Oliver, 
however, writes of it in 1846 as if it were still in operation. 

Heal. A Mason who has received the degrees in a clan¬ 
destine lodge, or in an irregular manner, is not permitted to 
enjoy the privileges of masonry, until he has passed through the 
ceremonies in a legally constituted lodge, or if it be the higher 
degrees, in a chapter or encampment. After passing through 
this process, for which the expense is generally reduced, the 
brother is said to" he healed. 

Hearing. One of the five human senses, and highly im¬ 
portant to Masons as one of the modes through which the uni¬ 
versal language of masonry may be communicated. But the con¬ 
templation of this subject also conveys to us two invaluable 
lessons. First, that we should always listen with humility to the 
lessons of instruction that come from the lips of those wiser 
than ourselves; and secondly, that our ears should ever be open 
to the calls for assistance, which the worthy and destitute may 
make upon our charity. 

Heredom, Rite of. See Perfection, rite of. 

Hermaphrodite. Strictly, this word should have no place 
in a Masonic Lexicon; but as I have heard many unskilful 
brethren make use of it, and refer to it, with much gravity in 
certain parts of the ceremony of initiation, I will avail myself 
of this opportunity, to announce a fact to them, which has long 
since been received as indisputable, by the whole medical world. 
The hermaphrodite is a monster, the belief in which has long 
been exploded; no such being ever existed, and every instance 

194 


her lexicon of freemasonry, her 

of the pretended conformation of both sexes in one animal, has 
upon inspection proved to be nothing more than a variety in the 
structure of the female organs. 

Hermetic Rite. This is the name of a spurious system of 
Freemasonry, established by one Pernetti, in 1770, at Avignon 
in France. Its object was to teach symbolically the pretended 
arts of the alchemists, the transmutation of metals, and the 
composition of the universal panacea, and of the elixir of life. 
It is now extinct, or exists only in its modification, the Philo¬ 
sophic Scoth rite,’’ (which see). 

Herodem, Royal Order of. This is an order which is 
said to have been founded in the year 1314, by King Robert 
Bruce. It is almost confined to Scotland, out of which country 
it is hardly known. The best account of it that I can find, is the 
following, given by Dr. Oliver in his Historical Landmarks,” 
vol. ii. p. 12. 

'' Its history, in brief, relates to the dissolution of the Order 
of the Temple. Some of these persecuted individuals took 
refuge in Scotland, and placed themselves under the protection 
of Robert Bruce, and assisted him at the battle of Bannockburn, 
which was fought on St. John’s day, 1314. After this battle, 
the Royal Order was founded; and, from the fact of the Tem¬ 
plars having contributed to the victory, and the subsequent 
grants to their order by King Robert, for which they were 
formally excommunicated by the Church, it has by some persons 
been identified with that ancient military order. But there are 
sound reasons for believing that the two systems were uncon¬ 
nected with each other. 

'' The Royal Order of H. R. D. M.* had formerly its chief 
seat at Kilwinning, and there is reason to think that it and St, 


* That is, Herodem. 

195 



HER 


LEXICON OF FREEMASONRY. 


HER 


John’s masonry were then governed by the same Grand Lodge. 
But during the sixteenth and seventeenth centuries, masonry 
was at a very low ebb in Scotland, and it was with the greatest 
difficulty that St. John’s masonry was preserved. The Grand 
Chapter of H. R. D. M. resumed its functions about the middle 
of the last century at Edinburg; and,'in order to preserve a 
marked distinction between the Royal Order and Craft Ma¬ 
sonry, which had formed a Grand Lodge there in 
former confined itself solely to the two degrees of H. R. D. M. 
and R. S. Y. C. S.* 

'' The first of these degrees may not have been originally 
masonic. It appears rather to have been connected with the 
ceremonies of the early Christians. The second degree, which 
was termed the Grade de la Tour, is honorary; the tradition 
being that it was an order of knighthood, conferred on the 
field of Bannockburn, and subsequently in Grand Lodge, opened 
in the Abbey of Kilwinning. It is purely Scotch, and given to 
Scotch Masons only; or to those who become so by affiliation, on 
being registered in the books of the Grand Chapter. But no one is 
regarded as a lawful Brother of H. R. D. M. or Knight of R. 
S. Y. C. S., until he be acknowledged by the Grand Chapter of 
Scotland.” 

In a note to his assertion that the Degree of H. R. D. M. 
was connected with the ceremonies of the early Christians,” 
Dr. Oliver says that these ceremonies are believed to have 
been introduced by the Culdees, in the second or third centuries 
of the Christian era.” Some light may be thrown upon this 
supposition, by the following extract from a MS. in my posses¬ 
sion relating to this degree. 

Q. In what place was this order first established? ” 

First at I-colmb-kill, or I-columb-kill, and afterwards 
at Kilwinning, where the Kings of Scotland presided in person 
as Grand Master.” 


♦That is, Herodem and Rosy Cross. 
196 




HER 


LEXICON OF FREEMASONRY. 


HIG 


I-colm-kill, it will be recollected, was one of the principal 
seats of the Culdees. 

Heroden. Heroden,'* says a MS. of the ancient Scotch 
rite in my possession, is a mountain situated in the N. W. of 
Scotland, where the first or metropolitan lodge of Europe was 
held. Hence the term Sovereign Prince of Rose Croix de 
Heroden.'' The French Masons spell it Heredom," which, I 
imagine, is simply a Gallic mode of expressing the Scotch title 
Heroden."^ I refer for further explanation to the preceding 
article. 

Heroine of Jericho. A side degree, instituted in this coun¬ 
try, and, like the French masonry of adoption, common to both 
men and women. None but Royal Arch Masons, their wives 
and widows, are qualified to receive it. It is by no means ex¬ 
tensively known, though there are some females in the North¬ 
ern and Western States upon whom it has been conferred. 

Hesed. A Hebrew word IDH, pronounced hes-ed, signify¬ 
ing mercy." 

High Places. The Hebrews, as well as other ancient na¬ 
tions, were accustomed to worship on the tops of the highest 


* Since the 2d edition of this work was issued, Ragon has published a 
new and elaborate treatise entitled “ Orthodoxie Maqonnique,” in which 
he asserts that the word “ Heredom/’ was invented between 1740 and 
1745, by the adherents of Charles Stuart the Pretender at the Court of 
St. Germain, the residence, during that period, of that unfortunate prince, 
and that it is only a corruption of the mediaeval Latin word, “hoeredum,” 
signifying “ an heritage,” and alluded to the castle of St. Germain. But 
as Ragon’s favorite notion is that the Scotch rite, for which he has but 
little friendship, was instituted for the purpose of aiding the Stuarts in a 
restoration to the throne of their ancestors, his theories and derivations 
must be taken with some grains of allowance. The suggestion is, however, 
an ingenious one. 

13 


197 



HIG 


LEXICON OF FREEMASONRY, 


HIG 


hills,” and sacrifices offered from these elevated positions were 
superstitiously supposed to be most acceptable to the Deity. So 
tenacious were the Jews of the observance of this custom, that 
even after the completion of the temple, they continued, not¬ 
withstanding the prohibition in Deuteronomy, to erect chapels 
on the mountains around Jerusalem, and to offer sacrifices in 
them. Even Solomon went to Gibeon to sacrifice, and the reason 
assigned is, because it was the great high place.”* 

The highest hills and the lowest valleys/' says Hutchinson, 

were from the earliest times esteemed sacred, and it was sup¬ 
posed that the spirit of God was peculiarly diffusive in those 
places.” Bryant says that high places were always dedicated to 
Sun worship, which was the spurious Freemasonry. 

Oliverf mentions a tradition among the Masons of Scotland, 
that the brethren of the ancient lodges of Kilwinning, Stirling, 
Aberdeen, &c., used formerly to assemble in the monasteries in 
foul weather; but in fair weather, especially on the day of St. 
John the Evangelist, they met on the tops of the neighbouring 
hills. 

High Priest. The presiding officer of a Chapter of Royal 
Arch Masons. He is the representative of Joshua, the High 
Priest, who, with Zerubbabel, Prince of Judah, and Haggai the 
Scribe, laid the foundations of the second temple, and re¬ 
sumed the worship of the Lord. 

High Priest of the Jews. The office of High Priest among 
the Jews, was, on its first institution, confined to the house of 
Aaron in the line of his eldest son, though it was afterwards 
transferred to the family of Judas Maccabeus. The High 
Priest was at the head of religious affairs, and was the ordinary 
judge, not only of ecclesiastical matters, but even of the general 
justice of the Jewish nation. He was consecrated to his sacred 


I Kings iii. 4. 


198 


f Landmarks I, 352. 



HIG 


LEXICON OF FREEMASONRY. 


HIG 


office with the most imposing ceremonies, such as investiture, 
anointing, and sacrifices. The first of these, as it is imitated 
in the vestments of the High Priest of a Royal Arch Chapter, 
requires some notice here. 

The garments worn by the High Priest were as follows: 
he was first clothed in a pair of linen drawers. Over this was 
a coat or shirt of fine linen reaching to his feet, and with 
sleeves extending to his wrists. Over this again was a robe of 
blue, called the coat of ephod. It was without sleeves, but con¬ 
sisted of two pieces, one before and another behind, having a 
large opening in the top for the passage of the head, and 
another on each side to admit the arms. It extended only to the 
middle of the legs, and its skirt was adorned with little golden 
bells and pomegranates. Above all these vestments was placed 
the ephod, which has already been described as a short garment 
coming down only to the breast before, but somewhat longer 
behind, without sleeves, and artificially wrought with gold, and 
blue, and purple, and scarlet, in embroidery of various figures. 
It was looped on the shoulders with two onyx stones, on each 
of which was inscribed the names of six of the tribes. On the 
front of the ephod he wore the breast plate, which has already 
been described.* The High Priest also wore, at his solemn 
ministration, a mitre of fine linen of a blue colour. This was 
wrapt in several folds, and worn about his head in the manner 
of a Turkish turban, except that it was without a crown, being- 
open on top, and sitting on his head like a garland. In front 
of it there hung down upon his forehead a square plate of gold, 
called the plate of the golden crown, upon which were inscribed 
the words Holiness to the LoRD.f 

These vestments, as we have before observed, are worn by 
the High Priest of a Chapter of Royal Arch Masons, and each 
of them conveys to the possessor a portion of symbolical in- 


* See article Breast Plate. 

f See Home’s Scripture History of the Jews. B. i. Ch. 3. Sect. 4. 

199 



HIG 


LEXICON OF FREEMASONRY. 


HIR 


struction. The various colours of the robes are emblematic of 
the graces and virtues which should adorn the human mind; the 
white, of innocence and purity; the scarlet, of fervency and zeal; 
the purple, of union; and the blue, of friendship. The mitre is 
to remind him of the dignity of his office, and the inscription 
on its plate to admonish him of his dependence on God. Lastly, 
the breast plate, upon which is engraved the names of the 
twelve tribes, is to teach him that he is always to bear in mind 
his responsibility to the laws and ordinances of the institution, 
and that the honour and interests of the chapter and its mem¬ 
bers should always be near his heart.* 

High Priesthood, Order of. This is an honorary degree, 
conferred only on the High Priest of a Royal Arch Chapter. It 
may be conferred by three High Priests, but when the cere¬ 
monies are performed in ample form, the presence of at least 
nine High Priests is required. This degree is to the office of 
High Priest what that of Past Master is to the office of Wor¬ 
shipful Master of a symbolic lodge. In it is commemorated an 
ancient circumstance which occurred to a priest of God. The 
ceremonies, when duly performed, are exceedingly impressive. 

Hiram. A name given to the gavel of the Worshipful Mas- 


* According to Josephus, the ancient Jews gave a different symbolic in¬ 
terpretation to these vestments. The breast plate in the middle of the 
ephod was emblematic of the earth placed in the centre, while the sur¬ 
rounding ocean was represented by the zone or girdle of the High Priest, 
The two onyx stones were symbols of the sun and moon, and the twelve 
stones in the breast plate of the twelve zodiacal signs. The blue mitre with 
its sacred inscription was emblematic of heaven and the Deity who resided 
there.— Antiq. Judaic, lib. Hi. c. y. We may observe further of the mitre, 
that in the form of the Persian tiara or Phrygian bonnet, it was worn by 
the priests of Egypt, from whom the Jews, doubtless, borrowed it, and by 
those of the god Mithras. Its pyramidal shape made it symbolical of the 
beams of the sun. Maurice, in his “ Indian Antiquities,'' suggests that the 
word mitre may be derived from Mithra. 

200 



HIR 


LEXICON OF FREEMASONRY. 


HIR 


ter, because, as Solomon controlled and directed the work¬ 
men in the temple by the assistance of Hiram the Builder, so 
does the Master preserve order in the lodge by the aid of the 
gavel. 

Hiram, King of Tyre. He was the contemporary of Solo¬ 
mon, and assisted him in the construction of the Temple: furnish¬ 
ing him with timber, stone, and artificers, and loaning him one 
hundred and twenty talents of gold, equal in Federal currency, 
to about two and a half millions of dollars. Upon Solomon’s 
accession to the throne of Israel, Hiram sent ambassadors to 
congratulate him on this event. Solomon, in reply, made known 
to Hiram his intention of carrying into effect the long con¬ 
templated object of his father David, by the erection of a 
Temple to Jehovah, and he requested the assistance of the King 
of Tyre. Fliram, in his answer, expressed his willingness to 
grant the required assistance, and said, '' I will do all thy 
desire concerning timber of cedar, and timber of fir. My ser¬ 
vants shall bring them down from Lebanon unto the sea; 
and I will convey them by sea in floats, unto the place 
that thou shalt appoint me, and will cause them to be 
discharged there, and thou shalt receive them; and thou 
shalt accomplish my desire in giving food for my house¬ 
hold.” * The timber which was cut in Lebanon, was ac¬ 
cordingly sent in floats to Joppa, the seaport of Jerusalem, 
whence it was conveyed by land to that city. Solomon, in 
return for this kindness, gave King Hiram yearly twenty 
thousand measuresf of wheat, and twenty thousand measures 
of pure oil, besides liberally supporting the artificers and 
laborers with whom the King of Tyre had supplied him. 
Solomon also presented him with twenty cities in Galilee, with 


^ See I Kings v. 8. 9. 

t The word which in our Bibles is translated measure,” is, in the 
original, corim. The cor was a measure containing ten ephahs or baths, 
and equal to a little more than seventy-five wine gallons. 

201 



HIR 


LEXICON OF FREEMASONRY. 


HIR 


which, however, he was not satisfied, and a masonic tradition 
informs us, that he visited the King of Israel, to expostulate 
with him on his injustice. Dins and Menander, two heathen 
historians inform us that Hiram and Solomon corresponded 
frequently, and attempted to puzzle each other by subtile 
questions. 

Hiram the Builder. Among the workmen sent by Hiram, 
King of Tyre, to Solomon, was one whom he styles a cunning 
man, endued with understanding,^'* and he is in another place 
described as a widow's son of the tribe of Naphtali, and 
his father was a man of Tyre, a worker in brass; and he was 
filled with wisdom and understanding, and cunning to work 
all works in brass."f This is the workman to whom Solo¬ 
mon was indebted for the construction of all the ornaments of 
the Temple. Hiram calls him Huram abi, that is, Hiram my 
fatherwhich is an evidence of his high standing at the Tyrian 
Court; for the title ah, or father, was among the Hebrews often 
bestowed as a title of honour and dignity, on the chief advisers 
and intimate friends of the king. Thus Joseph, according to 
some commentators, is called Abrech, or the father of the 
king," and this very Hiram is spoken of in Chronicles^ in the 
following words: gnasah Huram Alif rmelech Shlomo, that is, 

did Huram his father, make to King Solomon." The name 
given to this architect in the lodges, is derived from this 
passage, Huram abif, meaning in Hebrew, Hiram his father. 

This Hiram, from his profession as an architect, and his 
birth as a Tyrian, was, in all probability, acquainted with the 
Dionysian fraternity, which society had extended itself to Tyre, 
and if so, the union in his person of the Tyrian and Israelitish 
races, must have afforded him a favourable opportunity, as 
we have already suggested, of communicating the mysteries 
of that fraternity to the Jewish builders of the Temple.§ 

* 2 Chronicles ii 13. j I Kings vii. 14. J 2 Chronicles iv. 16. 

§ There is a masonic tradition that he married the sister of Adoniram, 
and that his widow survived him many years. 

202 



HIR 


LEXICON OF FREEMASONRY. 


HON 


Hiramites. A name bestowed upon Freemasons, to indicate 
their descent from Hiram, the chief builder at King Solomon’s 
Temple. More particularly is the term used in the degree of 
Patriarch Noachite, (the twenty-first degree of the Scotch 
rite,) to distinguish Master Masons from the brethren of that 
degree, who profess to descend immediately, and without con¬ 
nection with Temple masonry, from the sons of Noah. Some 
learned writers, however, embrace all Masons under the gen¬ 
eral term of Noachites. 

History. The history of the order, since it has assumed its 
present organization, will be found in the article Grand Lodges; 
its antecedent history must be sought for under the head of 
Antiquity of Masonry, 

Holiness to the Lord. Kodesh ladonai. This was the in¬ 
scription worn by the High Priest on his forehead, in obedience 
to the command of God, expressed in Exodus. '^And they 
made the plate of the holy crown of pure gold, and wrote 
upon it a writing, like to the engravings of a signet. Holiness 
TO THE Lord.” xxxix. 30. 

Holy of Holies. See Temple. 

Honourable. This was the title formerly given to the de¬ 
gree of Fellow Craft. 

Honorary Degree. The degrees of Past Master and High 
Priesthood, are styled honorary, because each is conferred as 
an '' honorarium,” or reward attendant upon certain offices ; 
that of Past Master upon the elected Master of a symbolic 
lodge, and that of the High Priesthood upon the presiding 
officer of a Chapter of Royal Arch Masons. The degree of 
Mark Master, it appears to me, is called an honorary degree, 
because it was intended originally to be conferred only on 
worthy Fellow Crafts. It certainly should, consistently with 

203 


HON 


LEXICON OF FREEMASONRY, 


HON 


its own tradition, precede the degree of Master Mason. The 
side degrees are also sometimes called honorary degrees. 

Honours, Grand. The Grand Honours of masonry are 
those peculiar acts and gestures, by which the craft have al¬ 
ways been accustomed to express their homage, their joy, or 
their grief on memorable occasions. They are of two kinds, 
the private and public, and each of them are used on different 
occasions and for different purposes. 

The private Grand Honours of masonry are performed in a 
manner known only to Master Masons, since they can only be 
used in a Master's lodge. They are practised by the craft only 
on four occasions: when a masonic hall is to be consecrated, a 
new lodge to be constituted, a Master elect to be installed, or 
a Grand Master or his Deputy to be received on an official 
visitation to a lodge. They are used at all these ceremonies as 
tokens of congratulation and homage. And as they can only be 
given by Master Masons, it is evident that every consecration 
of a hall, or constitution of a new lodge, every installation of 
a Worshipful Master, and every reception of a Grand Master, 
must be done in the third degree. It is also evident from what 
has been said, that the mode and manner of giving the private 
Grand Honours can only be personally communicated to Mas¬ 
ter Masons. They are among the aporreta —the things forbid¬ 
den to be divulged. 

The public Grand Honours, as their name imports, do not 
partake of this secret character. They are given on all public 
occasions, in the presence of the profane as well as the initiated. 
They are used at the laying of corner-stones of public build¬ 
ings, or in other services in which the ministrations of the 
fraternity are required, and especially in funerals. They are 
given in the following manner: Both arms are crossed on the 
breast, the left uppermost, and the open palms of the hands 
sharply striking the shoulders, they are then raised above the 
head, the palms striking each other, and then made to fall 
smartly upon the thighs. This is repeated three times, and as 

204 


HON 


LEXICON OF FREEMASONRY, 


HON 


there are three blows given each time, namely on the breast, on 
the palms of the hands, and on the thighs, making nine con¬ 
cussions in all, the Grand Honours are technically said to be 
given '' by three times three.’’ On the occasion of funerals, 
each one of these honours is accompanied by the words '' the 
zvill of God is accomplished; so mote it he” audibly pronounced 
by the brethren. 

These Grand Honours of masonry have undoubtedly a class¬ 
ical origin, and are but an imitation of the plaudits and accla¬ 
mations practised by the ancient Greeks and Romans, in their 
theatres, their senates, and their public games. There is abund¬ 
ant evidence in the writings of the ancients, that in the days of 
the empire, the Romans had circumscribed the mode of doing 
homage to their emperors and great men when they made their 
appearance in public, and of expressing their approbation of 
actors at the theatre, within as explicit rules and regulations 
as those that govern the system of giving the Grand Honours 
in Freemasonry. This was not the case in the earlier ages of 
Rome, for Ovid, speaking of the Sabines, says that when they 
applauded, they did so without any rules of art: 

In medio plausu, plausus tunc arte carebat.’’ 

And Propertius speaks, at a later day, of the ignorance of 
the country people, who, at the theatres, destroyed the general 
harmony by their awkward attempts to join in the modulated 
applauses of the more skilful citizens. 

The ancient Romans had carried their science on this subject 
to such an extent, as to have divided these honours into three 
kinds, differing from each other in the mode in which the hands 
were struck against each other, and in the sound that thence 
resulted. Suetonius, in his life of Nero, (cap. xx.,) gives the 
names of these various kinds of applause, which he says were 
called bombf imbrices and testae; and Seneca, in his Naturales 
Qusestiones,” gives a description of the manner in which they 
were executed. The bombi,” or hums, were produced by strik- 

205 


HOP 


LEXICON OF FREEMASONRY. 


HOP 


ing the palms of the hands together, while they were in a hol¬ 
low or concave position, and doing this at frequent intervals, but 
with little force, so as to imitate the humming sound of a swarm 
of bees. The imbrices,^’ or tiles, were made, by briskly strik¬ 
ing the flattened and extended palms of the hands against each 
other, so as to resemble the sound of hail pattering upon the 
tiles of a roof. The testae,’’ or earthen vases, were executed 
by striking the palm of the left hand, with the fingers of the 
right collected into one point. By this blow a sound was elicited, 
which imitated that given out by an earthen vase, when struck 
by a stick. 

The Romans, and other ancient nations, having invested this 
system of applauding with all the accuracy of a science, used it 
in its various forms, not only for the purpose of testifying their 
approbation of actors in the theatre, but also bestowed it, as a 
mark of respect, or a token of adulation, on their emperors, and 
other great men, on the occasion of their making their appear¬ 
ance in public. Huzzas and cheers have, in this latter case, 
been generally adopted by the moderns, while the manual ap¬ 
plause is only appropriated to successful public speakers and 
declaimers. The Freemasons, however, have altogether pre¬ 
served the ancient customs of applause, guarding and regulat¬ 
ing its use by as strict, though different rules, as did the Ro¬ 
mans ; and thus showing, as another evidence of the antiquity of 
their institution, that the “ Grand Honours ” of Freemasonry 
are legitimately derived from the plausus,” or applaudings, 
practised by the ancients on public occasions. 


Hope. The second round in the theological and masonic 
ladder, and appropriately placed there. For having attained the 
first, or faith in God, we are led by a belief in his wisdom and 
goodness, to the hope of immortality. This is but a reasonable 
expectation; without it, virtue would lose its necessary stimulus, 
and vice its salutary fear; life would be devoid of joy, and 
the grave but a scene of desolation. 

206 


HOS 


LEXICON OF FREEMASONRY. 


HOU 


Host, Captain of the. An officer in a Chapter of Royal 
Arch Masons, whose duties are of a peculiar nature, resem¬ 
bling in some degree those of a Master of Ceremonies. The per¬ 
son, who, in Scripture is called Captain of the Host, occupied 
a station somewhat similar to that of a modern general, having 
the whole army under his command. 

Hour Glass. An emblem in the third degree, reminding us, 
by the quick passage of its sands, of the transitory nature of 
human life. 

Hours of Work. Lodge hours, or hours of work, before 
or after which time no business should be transacted in the 
lodge, are prescribed in the Book of Constitutions. They are, 
from the vernal to the autumnal equinox, between the hours of 
seven and ten, and from the autumnal to the vernal, between 
six and nine. 

In this selection of the hours of night and darkness for 
initiation, the usual coincidence will be found between the 
ceremonies of Freemasonry and those of the Ancient Mys¬ 
teries, showing their evident derivation from a common origin. 

In the Bacchae ” of Euripides, that author introduces the 
god Bacchus, the supposed inventor of the Dionysian Mysteries, 
as replying to the question of King Pentheus, in the following 
words: 

” Pentheus .—By night or day; these sacred rites perform’st thou? 

Bacchus .—Mostly by night, for venerable is darkness; ” * 

and in all the other mysteries the same reason was assigned for 
nocturnal celebrations, since night and darkness have some¬ 
thing solemn and august in them which is disposed to fill the 


* nEN. Ta S’lEpa vvKTCjp, 7 fieff ^pkpav relei^ ; 

AIO. Ta rcoXkd aefivdTT/r' ffnoroc. 

[^Eurip. Bacch. Act. n, 1. 485. 


207 



nou 


LEXICON OF FREEMASONRY. 


HOU 


mind with sacred awe. And hence, black, as an emblem of 
darkness and night, was considered as the colour appropriate to 
the mysteries. 

In the mysteries of Hindostan, the candidate for initiation, 
having been duly prepared by previous purifications, was led at 
the dead of night to the gloomy cavern, in which the mystic 
rites were performed. 

The same period of darkness was adopted for the celebration 
of the mysteries of Mithras, in Persia. Among the Druids of 
Britain and Gaul, the principal annual initiation commenced 
at'' low twelve,” or midnight of the eve of May-day. In short 
it is indisputable, that the initiations in all the ancient mysteries 
were nocturnal in their character. 

The reason given by the ancients for this selection of night 
as the time for initiation, is equally applicable to the system of 
Freemasonry. “ Darkness,” says Oliver, was an emblem of 
death, and death was a prelude to resurrection. It will be at 
once seen, therefore, in what manner the doctrine of the re¬ 
surrection was inculcated and exemplified in these remarkable 
institutions.” 

Death and the resurrection were the doctrines taught in the 
ancient mysteries; and night and darkness were necessary to 
add to the sacred awe and reverence which these doctrines 
ought always to inspire in the ratioanl and contemplative mind. 
The same doctrines form the very ground-work of Freema¬ 
sonry, and as the Master Mason, to use the language of Hutch¬ 
inson, '' represents a man saved from the grave of iniquity and 
raised to the faith of salvation,” darkness and night are the 
appropriate accompaniments to the solemn ceremonies which 
demonstrate this profession. 


208 


IDI 


LEXICON OF FREEMASONRY. 


ILL 


I. 

^ Idiot. Idiocy is one of the mental disqualifications for ini¬ 
tiation. This does not, however, include a mere dullness of in¬ 
tellect and indocility of apprehension. These amount only to 
stupidity, and the judgment of the heavy or stupid man,^^ as 
Dr. Good has correctly remarked, ‘‘ is often as sound in itself 
as that of a man of more capacious comprehension.’’ The 
idiot is characterized by a general obliteration of the mental 
powers and affections, a paucity or destitution of ideas, an 
obtuse sensibility, a vacant countenance, an imperfect or broken 
articulation, with occasionally transient and unmeaning gusts 
of passion.” * A being thus mentally afflicted, is incompetent 
to perform the duties, to observe the obligations, or to appreci¬ 
ate the instructions of Freemasonry, and to such a being the 
ancient constitutions of our order have wisely forbidden access 
to our portals. 

Illuminati. Ilhiminees (Signifying in Latin enlightened,) 
This was a secret society instituted in Bavaria, in 1776, by 
Adam Weishaupt, Professor of Canon Law in the University 
of Ingoldstat. Weishaupt was a radical in politics, and an 
infidel in religion; and he organized this association, not more 
for the purpose of aggrandizing himself, than of overturning 
Christianity and the institutions of society. With the view of 
carrying his objects more completely into effect, he united him¬ 
self with a lodge of Freemasons in Munich, and attempted to 
graft his system of Illuminism upon the stock of Freemasonry. 
Many Freemasons, misled by the construction of his first de¬ 
grees, were enticed into the order, but the developments made in 
the higher degrees, so averse from all the virtuous and loyal 


I quote the specific definition of the enlightened writer already cited. 

209 



ILL 


LEXICON OF FREEMASONRY. 


ILL 


principles of Masonry, soon taught them the error they had com¬ 
mitted, and caused them to abandon Illuminism with greater 
rapidity than that with which they had embraced it. Among 
those who had abandoned the order, some went so far as to 
betray its secret principles. The Elector of Bavaria becom¬ 
ing alarmed at the political tenets which were said to be taught 
in their assemblies, instituted a judicial examination into the 
merits of the charges made against them, and the con¬ 
sequence was, that the Illuminati were completely extinguished 
in his territories.* The serpent had, however, only been 
scotched, not killed; and the order afterwards made rapid pro¬ 
gress in other parts of Germany, and especially in France, 
where it had been introduced in 1787, two years before the 
execution of Louis XVI. It was an institution created at the 
period, when the locust plague of infidelity and atheism was 
blighting, with its destructive influences, the peace and order 
of Europe; and with the return of sense and virtue, it ceased 
to exist. Illuminism belongs only to the history of the past. 

Illuminism was by its founder arranged systematically into 
classes, each of which was again subdivided into degrees, in the 
following manner: 


Nursery, 


Masonry, 


Preparation, 

Novice, 

Minerval, 

Illuminatus Minor. 

{ Entered Apprentice, 

Fellow Craft, 

Master Mason. 

Scotch i Major or Scotch Novice, 

( Illuminatus Dirigens or Scotch Kmight. 


* See Robison’s “ Proofs of a Conspiracy,” which, although the work 
of an enemy to our order, contains a very excellent exposition of the 
nature of this pseudo-masonic institution. 

210 




ILL 


LEXICON OF FREEMASONRY. 


IMM 


Mysteries, 


Lesser 

Greater 


{ Presbyter, 
Priest, 
Prince, 
Regent, 

J Magus, 

1 Rex. 


Illuminated Theosophists. A modification of the above 
society, instituted at Paris by one Chastanier, who succeeded in 
introducing his system in London. 

Illuminati of Avignon. A species of Freemasonry insti¬ 
tuted in 1760, by Pernetti, a Benedictine monk, and Gabrianca, 
a Polish nobleman, in which the reveries of Swedenborg were 
mingled with the principles of masonry. 

Illustrious Elected of Fifteen. Maitres ehis des quime. 
The tenth degree in the ancient Scotch rite. The place of 
meeting is called a chapter; the emblematic colour is black, 
strewed with tears; and the principal officers are a Most Illus¬ 
trious, a Grand Inspector and a Junior Warden. The history 
of this degree developes the continuation and conclusion of the 
punishment inflicted on three traitors, who, just before the con¬ 
clusion of the Temple, had committed a crime of the most 
atrocious character. 


Immanuel. A Hebrew word signifying '' God with us,” 
from immanu ''with us,” and el "God.” A name 

applied to Christ. 

Immortality of the Soul. A belief in this doctrine is in¬ 
culcated in masonry by several expressive emblems, but more 
especially by the second round of Jacob’s ladder, and by the 
sprig of acacia. Its inculcation is also the principal symbolic 
object of the third or Master Mason’s degree. 

The teaching of this doctrine was one of the most important 
211 



IMM 


LEXICON OF FREEMASONRY. 


IMP 


of the Ancient Mysteries. They symbolized the resurrection 
and new birth of die spirit by that final part of the ceremonies 
of their legend which celebrated the restoration of their hero 
to life, as in the case of Bacchus among the Dionysians, or the 
finding of the mutilated body, as in that of Osiris among the 
Egyptians. Such was the groping in darkness after truth 
among the disciples of the spurious Freemasonry; and we now 
teach the same truth in the Master's degree, but aided by a better 
light. 

On this subject a learned brother* thus describes the differ¬ 
ences between the spurious and true Freemasonry: 

'' Whereas the heathens had taught this doctrine only by the 
application of a fable to their purpose; the wisdom of the pious 
Grand Master of the Israelitish Masons took advantage of 
a real circumstance which would more forcibly impress the sub¬ 
lime truths he intended to inculcate upon the minds of all 
brethren." 

Immovable Jewels. According to the old system used in 
England, the immovable jewels of the lodge are the Rough 
Ashlar, Perfect Ashlar, and Trestle Board; but in this coun¬ 
try, by the decision of the Baltimore Masonic Convention in 
1843, they are made to consist of the Square, Level, and 
Plumb. See Jewels of the Lodge. 

Implements. The implements made use of in operative 
masonry are all adopted by speculative masonry, for the pur¬ 
pose of symbolical instruction. Each will be discussed in its 
proper place, throughout this work. But I may here be per¬ 
mitted to recount the mode in which they are distributed among* 
the different degrees, and the reasons for this distribution. The 
twenty-four inch gauge and gavel are bestowed upon the En¬ 
tered Apprentice, because these are the implements used in the 


* Archdeacon Mant, quoted by Dr. Oliver, Landmarks, 11. 2 . 
212 



IND 


LEXICON OF FREEMASONRY. 


IND 


quarries in hewing the stones and fitting them for the builder’s 
use, an occupation which, for its simplicity, is properly suited 
to the unskilled apprentice. The square, level, and plumb are 
employed in the still further preparation of these stones and 
in adjusting them to their appropriate positions. This is the 
labour of the craftsmen, and hence to the Fellow Craft are they 
presented. But the work is not completed, until the stones thus 
adjusted have been accurately examined by the master work¬ 
man and permanently secured in their places by cement. This 
is accomplished by the trowel, and hence this implement is 
entrusted to the Master IMason. Thus the tools attached to 
each degree admonish the Mason, as an Apprentice, to prepare 
his mind for the reception of the great truths which are here¬ 
after to be unfolded to him; as a Fellow Craft to mark their 
importance and adapt them to their proper uses; and as a 
Master to adorn their beauty by the practise of brotherly love 
and kindness, the cement that binds all Masons in one com¬ 
mon fraternity. 

Indented Tessel. The ornamented border which surrounds 
the Mosaic pavement. See Tessellated Border, 

Induction. Candidates who have been initiated into a coun¬ 
cil of the '' Holy and Thrice Illustrious Order of the Cross'' 
are said to be inducted. Past Masters are said to be inducted 
into the Oriental Chair of King Solomon. 

India, Mysteries of. Though the mysteries of Greece and 
Rome were modelled after those of Egypt, these last unn 
doubtedly derived their existence from the East, where the 
priests first began to conceal their doctrines under the form 
of mysterious rites, and to reveal them only to those who under¬ 
went a process of initiation. The western philosophers derived 
much, if not all of their learning from the gymnosophists or 
sages of India, who were not more celebrated for the extent 
14 213 


IND 


LEXICON OF FREEMASONRY. 


IND 


of their knowledge, than for the simplicity of their lives. They 
inculcated a belief in the triad of gods, Brahma, Vishnu, and 
Siva, the first being the supreme, eternal, uncreated god. It 
was from the gymnosophists that the philosophers of other 
nations acquired their idea of the existence of a Supreme Be¬ 
ing, and of the immortality of the soul. The instructions of 
the gymnosophists were oral, and secfet. They were com¬ 
municated only after a process of initiation, which is said to 
have been extremely severe in its trials. 

The ceremonies of initiation into the mysteries of ancient 
India, have been collected from various sources with great in¬ 
dustry and research by Dr. Oliver. “ They formed,” says he, 
“ one of the earliest corruptions of the pure science, which is 
now denominated Freemasonry, and bore a direct reference to 
the happiness of man in paradise, the subsequent deviations 
from righteousness, and the destruction accomplished by the 
general deluge.” * The scenes of initiation were in spacious 
caverns, the principal of which were Elephanta and Salsette, 
both situated near Bombay. The mysteries were divided into 
four degrees, and the candidate was permitted to perform the 
probation of the first at the early age of eight years. It con¬ 
sisted simply in the investiture with the linen garment, and 
Zennar or sacred cord, composed of nine threads, and sus¬ 
pended from the left shoulder across the breast to the right 
side; of sacrifices accompanied by aqueous ablutions; and of 
an explanatory lecture delivered to the juvenile aspirant by the 
priest. He was now delivered into the care of a Brahmin, 
who thenceforth became his spiritual guide, and prepared him 
by repeated instructions and a life of austerity for admission 
into the second degree. To this, if found qualified, he was 
admitted at the requisite age. The probationary ceremonies 
of this degree consisted in an incessant occupation in prayers, 
fastings, ablutions, and the study of astronomy. Having under¬ 
gone these austerities for a sufficient period, after having been 


♦ Hist. Initiat. lect. ii. p. 41. 
214 



IND 


LEXICON OF FREEMASONRY. 


IND 


placed in the Pastos, he was led at night to the gloomy caverns 
of initiation, which had been duly prepared for his reception. 

The interior of this cavern was brilliantly illuminated, and 
there sat the three chief heirophants, in the east, west, and 
south, representing the gods Brahma, Vishnu, and Siva, sur¬ 
rounded by the attendant mystagogues, dressed in appropriate 
vestments. After an invocation to the Sun, the aspirant was 
called upon to promise that he would be obedient to his supe¬ 
riors, keep his body pure, and preserve inviolable secrecy on the 
subject of the mysteries. He was then sprinkled with water, 
an invocation of the deity was whispered in his ear, he was 
divested of his shoes, and made to circumambulate the cavern 
three times, in imitation of the course of the Sun, whose rising 
was personated by the hierophant representing Brahma, sta¬ 
tioned in the east, whose meridian height by the representa¬ 
tive of Siva in the south, and whose setting by the repre¬ 
sentative of Vishnu in the west. He was then conducted 
through seven ranges of dark and gloomy caverns, during 
which period the wailings of Mahadeva for the loss of Siva 
was represented by dismal bowlings. The usual parapherna¬ 
lia of flashes of light, of dismal sounds and horrid phantoms, 
was practised to intimidate or confuse the aspirant. After the 
performance of a variety of other ceremonies, many of which 
we can only conjecture, the candidate reached the extremity 
of the seven caverns; he was now prepared for enlightenment 
by requisite instruction and the administration of a solemn 
oath. 

This part of the ceremonies being concluded, the sacred 
conch was blown, the folding doors were suddenly thrown 
open, and the aspirant was admitted into a spacious apart¬ 
ment filled with dazzling light, ornamented with statues and 
emblematical figures, richly decorated with gems, and scented 
with the most fragrant perfumes. This was a representation 
of Paradise. 

The candidate was now supposed to be regenerated, and he 
was invested by the chief Brahmin with the white robe and 

215 


INE 


LEXICON OF FREEMASONRY. 


INE 


tiara; a cross was marked upon his forehead, and a tau upon 
his breast, and he was invested with the signs, tokens, and 
lectures of the order. He was presented with the sacred belt, 
the magical black stone, the talismanic jewel to be worn upon 
his breast, and the serpent stone, which, as its name imported, 
was an antidote against the bite of serpents. And lastly, 
he was entrusted with the sacred name, known only to the 
initiated. This ineffable name was AUM, which, in its tri¬ 
literal form, was significant of the creative, preservative, and 
destroying power, that is, of Brahma, Vishnu, and Siva. It 
could not be pronounced, but was to be the subject of incessant 
silent contemplation. The emblems around and the aporreta 
or secret things of the mysteries were now explained. 

Here ended the second degree. The third took place when 
the candidate had grown old and his children had all been 
provided for. This consisted in a total exclusion in the forest, 
where as an anchorite he occupied himself in ablutions, pray¬ 
ers, and sacrifices. 

In the fourth degree, he underwent still greater austerities, 
the object of which was to impart to the happy sage who 
observed them, a portion of the divine nature, and to secure 
him a residence ong the immortal gods. 

The object of the Indian mysteries appears to have been to 
teach the unity of God, and the necessity of virtue. The hap¬ 
piness of our first parents, the subsequent depravity of the 
human race, and the universal deluge were described in a 
manner which showed that their knowledge must have been 
derived from an authentic source. 


Ineffable. From the Latin word ineffabilis,’' not to be 
spoken or expressed. The degrees above the Master Mason 
in the French and Scotch rites, are thus called, in allusion 
to the sanctity and sublimity of the secrets they contain. But 
in this sense of the word, all masonry is equally ineffable, 
though the term is technically confined to these higher degrees. 

216 





/ 


YORK CATHEDRAL, 

Celebrated, 'Since 926, for its traditional connection with Masonry in England. 



















































• •« 



INF 


LEXICON OF FREEMASONRY. 


INI 


Information, Lawful. One of the modes of recognising 
a stranger as a true brother, is from the lawful informa¬ 
tion ’’ of a third party. No Mason can lawfully give informa¬ 
tion of another’s qualifications unless he has actually tested 
him by the strictest trial and examination, or knows that it has 
been done by another. But it is not every Mason who is com¬ 
petent to give '' lawful information.” Ignorant and unskil¬ 
ful brethren cannot do so, because they are incapable of dis¬ 
covering truth or of detecting error. A ''rusty Mason” should 
never attempt to examine a stranger, and certainly if he does 
his opinion as to the result is worth nothing. If the informa¬ 
tion given is on the ground that the party who is vouched for 
has been seen sitting in a lodge, care must be taken to inquire 
if it was a " just and legally constituted lodge of Master Ma¬ 
sons.” A person may forget from the lapse of time, and 
vouch for a stranger as a Master Mason, when the lodge in 
which he saw him was only opened in the first or second degree. 
Information given by letter, or through a third party, is irreg¬ 
ular. The person giving the information, the one receiving it, 
and the one of whom it is given, should all be present at the 
same time, for otherwise there would be no certainty of ident¬ 
ity. The information must be positive, not founded on belief 
or opinion, but derived from a legitimate source. And, lastly, it 
must not have been received casually, but for the very purpose 
of being used for masonic purposes. For one to say to another, 
in the course of a desultory conversation, "A. B. is a Mason,” 
is not sufficient. He may not be speaking with due caution, 
under the expectation that his words will be considered of 
weight. He must say something to this effect, " I know 
this man to be a Master Mason, for such or such reasons, and 
you may safely recognise him as such.” This alone will ensure 
the necessary care and proper observance of prudence. 

Initiation. The reception into the first degree of masonry 
is thus called. It is derived from the Latin word initia, which 
signifies the first principles of a science. The same term was 

217 


INN 


LEXICON OF FREEMASONRY. 


INN 


used by the ancients to designate admission into the mys¬ 
teries of their Pagan rites. Thus Justin, speaking of Mida, 
King of Phrygia, says he was initiated into the mysteries by 
Orpheus. ‘‘Ab Orpheo sacrorum solennibus initiatus.'’ Lib, 
xi. c. 7. 

Innovations. Nothing is more offensive to the true Mason 
than any innovations on the ancient usages and customs of 
the order. It is in consequence of this conservative principle 
that masonry, notwithstanding many attempts have been 
made to alter, or as it was supposed, to amend it, still remains 
unchanged—now, as it has always been. 

The middle of the eighteenth century was the most promi¬ 
nent era of those attempted innovations. 

After the downfall of the house of Stuart, and the defeat 
of the Pretender’s hopes, in 1715, his adherents vainly en¬ 
deavoured to enlist Freemasonry as a powerful adjunct to his 
cause. For this purpose it was declared by those who had 
enlisted in this design, that the great legend of masonry alluded 
to the violent death of Charles I., and Cromwell and his com¬ 
panions in rebellion were execrated as the arch traitors whom 
the lodges were to condemn. To carry out these views, new 
degrees were now for the first time manufactured, under the 
titles of Irish Master, Perfect Irish Master, Puissant Irish 
Master, and others of similar appellations. 

The Chevalier Ramsay, so well known in masonic history, 
soon after made his appearance in the political world, and hav¬ 
ing attached himself to the house of Stuart, he endeavoured 
more effectually to carry out these views by reducing the whole 
system to perfect order, and giving to it the appearance of 
plausibility. For this purpose he invented a new theory on the 
subject of the origin of Freemasonry. 

He declared that it was instituted in the Holy Land at the 
time of the Crusades, where the Knights Templars had 
associated themselves together for the purpose of rebuilding 
those churches and other sacred edifices which had been de- 

218 


INN 


LEXICON OF FREEMASONRY. 


INN 


stroyed by the Saracens. These latter, however, having dis¬ 
covered this holy design, and being determined to thwart it, had 
employed emissaries who, secretly mingling with the Christian 
workmen, materially impeded and often entirely paralyzed their 
labours. The Christians, as a security against this species of 
treason, then found it necessary to invent signs and other 
modes of recognition by which intruders might be detected. 

When compelled by the failure of the Crusaders to leave 
the Holy Land, these pious as well as warlike knights were 
invited by a king of England to retire to his dominions, where 
they devoted themselves to the cultivation of architecture and 
the fine arts. 

Ramsay pretended that the degrees originally established by 
the Templars were those of Scotch Master, Novice, and Knight 
of the Temple, and he even had the audacity to propose, in 
1728, to the Grand Lodge of England to substitute them for 
the three primitive degrees of symbolical masonry, a proposi¬ 
tion which met with no more success than it deserved. 

In Paris, however, he was more fortunate, for there his de¬ 
grees were adopted, not, indeed, as a substitute for, but as an 
addition to Ancient Craft Masonry. 

These degrees became popular on the Continent, and in a 
short time gave birth to innumerable others, which attempted 
to compensate for their want of consistency with the history, 
the traditions, and the principles of the ancient institution, by 
splendour of external decorations and gorgeousness of cere¬ 
monies. Happily, however, the existence of these innovations 
has been but ephemeral. They are no longer worked as de¬ 
grees, but remain only in the library of the masonic student as 
subjects of curious inquiry. The '' hautes grades of the 
French, and the Philosophic degrees of the Ancient and Ac¬ 
cepted Scotch rite, are not innovations on, but illustrations of, 
pure symbolic masonry, and as such will be found to be the 
depositories of many interesting traditions and instructive 
speculations, which are eminently useful in shedding light upon 
the character and objects of the institution, 

219 


INK 


LEXICON OF FREEMASONRY. 


INS 


I. N. R. I. The initials of the Latin sentence which was 
placed upon the Cross: Jesus Nazarenus Rex Jiidmrum. The 
Rosicrucians used them as the initials of one of their hermetic 
secrets: Igne Natura Renovatur Integra —By fire nature is 
perfectly renewed.’’ * They also adopted them to express the 
names of their three elementary principles, salt, sulphur, and 
mercury, by making them the initials of the sentence, Igne 
Nitrum Roris Invenitur. Ragon finds in the equivalent He¬ 
brew letters the initials of the Hebrew names of the 
ancient elements; laminim, water, Nour, fire, Ruachj air, and 
lebschahj earth. 

These speculations may afford some interest to the Rose 
Croix Mason and the Knight Templar. 

Inspector. See Sovereign Grand Inspector General, 

Installation. The officers of a lodge, before they can pro¬ 
ceed to discharge their functions, must be installed. The of¬ 
ficers of a new lodge are installed by the Grand Master, or by 
some Past Master deputed by him to perform the ceremony. 
Formerly the Master was installed by the Grand Master, the 
Wardens by the Grand Wardens, and the Secretary and Treas¬ 
urer by the Grand Secretary and Treasurer, but now this cus¬ 
tom is not continued. At the election of the officers of an 
old lodge, the Master is installed by his predecessor or some 
Past Master present, and the Master elect then instals his 
subordinate officers. No officer after his installation can re¬ 
sign. At his installation the Master receives the degree of 
Past Master. It is a law of masonry that all officers hold on 
to their respective offices until their successors are installed. 

Instruction, Lodge of. These are assemblies of brethren 
congregated without a warrant of constitution, under the direc- 


* Cours Philosophique et Interpretatif des Initiations, p. 323. 
220 



INT 


LEXICON OF FREEMASONRY. 


ION 


tion of a Lecturer or skilful brother for the purpose of im¬ 
provement in masonry, which is accomplished by the frequent 
rehearsal of the work and lectures of each degree. These 
bodies should consist exclusively of Master Masons, and 
though they possess no masonic power, it is evident to every 
Mason that they are extremely useful, as schools of preparation 
for the duties that are afterwards to be performed in the reg¬ 
ular lodge. 

Intendant of the Buildings. Intendant des Batiments. 
This degree is sometimes called '' Master in Israel.’’ It is the 
eighth in the Ancient Scotch rite. Its emblematic colour is 
red, and its principal officers are a Thrice Puissant represent¬ 
ing Solomon, a Senior Warden representing the illustrious 
Tito, one of the Harodim, and a Junior Warden representing 
Adoniram the son of Abda. In the history of the degree, we 
are told that it was instituted to supply a great loss well known 
to Master Masons. 

Intimate Secretary. Secretaire intime. The sixth degree 
in the ancient Scotch rite. Its emblematic colour is black, 
strewed with tears, and its collar and the lining of the apron 
are red. Its officers are only three: Solomon, King of Israel; 
Hiram, King of Tyre; and a Captain of the Guards. Its his¬ 
tory records an instance of unlawful curiosity, the punishment 
of which was only averted by the previous fidelity of the 
offender. 

Investiture. See Apron. 

Ionic Order. Next to the Doric the oldest order among 
the Greeks. It is more delicate and graceful than the Doric, 
and more majestic than the Corinthian. Its column is fluted 
with twenty-four channels, the abacus is scooped on the side, 
and the principal ornaments of its capital are its two spiral 
volutes. The architectural judgment and skill displayed in 

221 


IRI 


LEXICON OF FREEMASONRY. 


IZA 


its composition as an intermediate order, between the rude mas¬ 
siveness of the Doric and the extraneous beauty of the Corin¬ 
thian, has occasioned it to be adopted as the column of Wis¬ 
dom that supports the lodge. Its appropriate situation and 
symbolic officer are in the E. *. 

Irish Degrees. The establishment of certain degrees, 
called by this title, such as the Irish Master, Perfect Irish 
Master, Puissant Irish Master, and many others of a similar 
nature, was an attempt on the part of the adherents of the 
exiled house of Stuart, to give to Freemasonry a political bias, 
and to enlist the members of the fraternity on the side of King 
James, and his son the pretender. 

Ish Chotzeb. The hewers who were engaged in felling tim¬ 
ber on Mt. Lebanon for the building of Solomon’s temple. 
They amounted to 80,000. See i Kings v. 15, and 2 Chron. 
ii. 18. Webb calls them Fellow Crafts, but Webb’s arrange¬ 
ment of the workmen at the temple is not a correct one. 

Ish Sabal. The bearers of burdens at the building of the 
temple. They amounted to 70,000. See i Kings v. 15, and 
2. Chron. ii. 18. They are the Entered Apprentices of Webb, 
but the old writers say that they were not masons, but the 
descendants of the ancient Canaanites. 

Ish Soudy. It is a corrupt form of the Hebrew 
ish sodiy '' a man, who is my confidant or familiar friend,” 
and hence it is masonically interpreted to signify a man of 
my choice ” or ‘‘ a select mason.” A similar expression is to 
be found in Job. xix. 19, fuati sodi, that is, the men of my in¬ 
timacy,” or as it has been translated in the common version 
my inward friends.” 

Izabud. Properly Zabud. He is mentioned in i Kings, 
iv. 5, as the principal officer and the king’s friend.” Kitto, 

222 


JAC 


LEXICON OF FREEMASONRY. 


JAC 


Speaking of the position held by Izabud or Zabud in the 
household of Solomon, says that the term '' king’s friend ” 
implies the possession of the utmost confidence of, and famil¬ 
iar intercourse with, the monarch, to whose person ^'the friend” 
at all times has access, and whose influence is therefore often 
greater, even in matters of state, than that of the recognised 
ministers of government.”* Zabud, under the corrupted name 
of Izabud, is an important personage in the degree of Select 
Master, where his peculiar position in the household of King 
Solomon is correctly defined according to the definition of 
Kitto. 


J. 

Jachin. The name of the right hand pillar that stood at the 
porch of King Solomon’s temple. It is derived from two He¬ 
brew words, jah, God ” and iachin, will establish.” 
It signifies, therefore, God will establish.” 

Jacob’s Ladder. When Jacob, by the command of his 
father Isaac, was journeying towards Padan-aram, while sleep¬ 
ing one night with the bare earth for his couch and a stone 
for his pillow, he beheld the vision of a ladder whose foot 
rested on the earth and its top reached to heaven. Angels 
were continually ascending and descending upon it, and prom¬ 
ised him the blessing of a numerous and happy posterity. 
When Jacob awoke, he was filled with pious gratitude, and 
consecrated the spot as the house of God.”t 


* Cycloped. Bib. Literal, in voc. Zabud. See also Jahn, Bib. Archaeol. 
§ 236. IV. 

t Genesis, ch. xxviii. 


223 




JAC LEXICON OF FREEMASONRY. JAC 

This ladder, so remarkable in the history of the Jewish peo¬ 
ple, has also occupied a conspicuous place among the symbols of 
masonry. Its true origin was lost among the worshippers of 
the Pagan rites, but the symbol itself, in various modified 
forms, was retained. Among them it was always made to 
consist of seven rounds, which might, as Oliver suggests, have 
been in allusion either to the seven stories of the Tower of 
Babel, or to the Sabbatical period. In the Persian mysteries 
of Mithras, the ladder of seven rounds was symbolical of the 
souks approach to perfection. These rounds were called gates, 
and in allusion to them the candidate was made to pass through 
seven dark and winding caverns, which process was called 
the ascent of the ladder of perfection. Each of these caverns 
was the representative of a world, or state of existence through 
which the soul was supposed to pass in its progress from the 
first world to the last, or the world of truth. Each round of 
the ladder was said to be of metal of increasing purity, and 
was dignified also with the name of its protecting planet. 
Some idea of the construction of this symbolic ladder may be 
obtained from the following table: 


7 Gold, 

Sun, 

Truth. 

6 Silver, 

Moon, 

Mansion of the Blessed. 

5 Iron, 

Mars, 

World of Births. 

4 Tin, 

Jupiter, 

Middle World. 

3 Copper, 

Venus, 

Heaven. 

2 Quicksilver, 

Mercury, 

World of Pre-existence. 

I Lead, 

Saturn, 

First World. 


Thus, too, in all the mysteries of the ancients, we find some 
allusion to this sacred ladder, requiring, it is true, in some 
instances, considerable ingenuity to trace the identity. Even 
in the Edda of the Scandinavians we find the great tree Ydrasil, 
which Dr. Oliver concludes, for the most sufficient reasons, to 
be analogous with the ladder of Jacob. 

Among the Hebrews the staves of the ladder were originally 
224 


JAS 


LEXICON OF FREEMASONRY. 


JEH 


supposed to be infinite. The Essenians first reduced them to 
seven, which were called the Sephiroth, whose names were 
Strength, Mercy, Beauty, Eternity, Glory, the Foundation, and 
the Kingdom. 

Among Freemasons the principal rounds only are named, 
and they are Faith, Hope, and Charity, because masonry is 
founded upon Faith in God, Hope of Immortality, and Charity 
to all mankind. But of these. Charity is the greatest; for 
Faith ends in sight, Hope terminates in fruition, but Charity 
extends beyond the grave. It is by the practise of these virtues 
that the Mason expects to find access to Him who is the sub¬ 
ject of Faith, the object of Hope, and the eternal fountain of 
Charity. Hence it is symbolically said, that Masons hope to 
reach the clouded canopy of their lodge by the assistance of 
Jacob's Theological Ladder. 

Jacques De Molay. The celebrated Grand Master of the 
Knights Templar at the time of their suppression by Philip 
the Fair and Pope Clement V. De Molay was elected Grand 
Master in 1297, and suffered martyrdom by being burnt to 
death on the i8th of March, 1314. See Knights Templar, 

Jah. The Syriac name of God. It was also used by the 
Hebrews as an abbreviation of Jehovah, and seems to have 
been well known to the Gentile nations as the triliteral name 
of God; for, although biliteral among the Hebrews, it assumed 
among the Greeks the triliteral form, as Alfl. Macrobius, in 
his Saturnalia, says that this was the sacred name of the 
Supreme Deity, and the Clarian Oracle being asked which of 
the gods was Jao, replied, '' The initiated are bound to con¬ 
ceal the mysterious secrets. Learn thou that Ain is the Great 
God Supreme who ruleth over all." See the word Jehovah, 

Jehoshaphat. The Valley of Jehoshaphat is situated east of 
Jerusalem, between Mount Zion and the Mount of Olives. In 
the ancient rituals of our order the Valley of Jehoshaphat 
played an important part, but it is now very much neglected in 

225 


JEH LEXICON OF FREEMASONRY. JEH 

the modern working of the lodges. It has been supposed, in con¬ 
sequence of the prophecy of Joel (iii. 12,) that this valley is to 
be the scene of the final judgment. The word itself denotes 

the Lord judgeth,” and hence Hutchinson says that the 
spiritual lodge is placed in the Valley of Jehoshaphat to imply 
that the principles of masonry are derived from the knowl¬ 
edge of God, and are established in the judgments of the 
Lord. 

Jehovah. The ineffable name of God. In Hebrew, it 
consists of four letters HTn*' and is hence called the nornen 
tetragr animat on or quadriliteral name. It is derived from 
the substantive verb niH havah, to be; and, as it combines 
in itself the present, past, and future forms of the verb, it is 
to be considered as designating God as immutable, eternal, 
the only being who can say forever, “ I am that I am.” This 
name was first announced to Moses by God, when he appeared 
to him in the burning bush; on which occasion he said, '' this 
is my name forever, and this is my memorial unto all genera¬ 
tions.” (Ex. iii. 15.) It was considered unlawful to pro¬ 
nounce this name of God, except on one sacred occasion, (the 
day of the atonement,) when it was only uttered by the High 
Priest in the holy of holies, amid the sound of trumpets and 
cymbals, which prevented the people from hearing it. This 
custom no doubt originally arose from a wish to prevent its 
becoming known to the surrounding nations, and being by 
them blasphemously applied to their idols. Some of the Jews 
afterward attempted, by an engenious corruption of the text 
of Exodus above quoted, to defend the custom by the authority 
of Scripture. By the change of a single letter, they made 
the word Volam, which signifies '' forever,” read ralani, that 
is, to be concealed,” and hence the passage was translated, 
'' this is my name to be concealed,” instead of “ this is my 
name forever.” And thus Josephus, in writing upon this sub¬ 
ject, uses the following expressions: ''Whereupon God de¬ 
clared to Moses his holy name which had never been dis- 

226 


JEH LEXICON OF FREEMASONRY. JEFI 

covered to men before; concerning which it is not lawful for 
me to say any more.’’* In obedience to this law, whenever 
the word Jehovah occurs to a Jew in reading, be abstains from 
pronouncing it, and substitutes in its place the word Adonai 
or Lord, In consequence of the people thus abstaining from 
its utterance, the true pronunciation of the name was at length 
lost. Nor is the question yet definitely settled, some Oriental¬ 
ists contending, on orthographical grounds, that Jehovah is 
the true pronunciation, while others, on the authority of cer¬ 
tain ancient writers, assert that it was pronounced JAO.f 
Some learned Jews even doubt whether Jehovah be the true 


* Antiquities of the Jews. Whiston’s trans.; B. II. c. 12. 
t The task is difficult to make one, unacquainted with the structure of 
the Hebrew language, comprehend how the pronunciation of a word, 
whose letters are preserved, can be wholly lost. It may be attempted, 
however, in the following manner. The Hebrew alphabet consists en¬ 
tirely of consonants. The vowel sounds were originally supplied by the 
reader while reading, he being previously made acquainted with the cor¬ 
rect pronunciation of each word, and if he did not possess this knowledge 
the letters before him could not supply it, and he was, of course, unable 
to pronounce the word. Every Hebrew, however, knew from practice, 
the vocal sounds with which the consonants were pronounced in the dif¬ 
ferent words, in the same manner as every English reader knows the 
different sounds of a in hat, hate, all, was, and that knt is pronounced 
knight. The words “ God save the republic,” written in the Hebrew 
method, would appear thus: “ Gd sv th rpblc.” Now this incommunicable 
name of God consists, as we have already observed, of four letters, Yod, 
He, Vav, and He, equivalent, in English, to the combination JHVH. It 
is now, we presume, evident, that these four letters cannot, in our own 
language, be pronounced, unless at least two vowels be supplied. Neither 
can they in Hebrew. In other words the vowels were known to the Jew, 
because he heard the words continually pronounced, just as we know that 
Mr. stands for Mister, because we continually hear this combination so 
pronounced. But the name of God, of which these four letters are sym¬ 
bols, was never pronounced, but another word, adonai, substituted for it; 
and hence, as the letters themselves have no vocal power, the Jew, not 
knowing the implied vowels, was unable to supply them, and thus the 
pronunciation of the word was, in time, entirely lost. 

227 



JEH 


LEXICON OF FREEMASONRY. 


JEH 


name of God, which they consider to have been irrecoverably 
lost, and they say that this is one of the mysteries that will 
be revealed only at the coming of the Messiah. They a^ 
tribute this loss to the sinful habit of applying the masoretic 
points to so sacred a name, in consequence of which the true 
vowels were lost. They even relate the legend of a celebrated 
Hebrew scholar whom God permitted to be burnt by a Roman 
emperor, because he had been heard to pronounce the holy name 
with these points.* 

This dispute is not likely to be terminated by a reference to 
ancient authorities, among whom there is too great a discrep¬ 
ancy in relation to the name to be easily reconciled. Irenaeus 
calls it Jaothy Isidore says it is Jodjod, Diodorus Siculus, Jao, 
Clemens of Alexandria, Jau, and Theodoret says that the He¬ 
brews pronounced it Ja, and the Samaritans, Javah. 

The Grand, Elect, Perfect and Sublime Masons tell us that 
the pronunciation varied among the patriarchs in different 
ages. Methuselah, Lamech, and Noah pronounced it Juha,'\ 
Shem, Arphaxad, Selah, Heber and Peleg pronounced it leva; 
Reu, Serug, Nahor, Terah, Abraham, Isaac and Judah called 
it Java; by Hezrom and Ram it was pronounced Jevo; by 
Aminadab and Nasshon, Jevah; by Salmon, Boaz, and Obed, 
Johe; by Jesse and David, Jehovah. And they imply that 
none of these was the right pronunciation, which was only in 
the possession of Enoch, Jacob, and Moses, whose names are, 
therefore, not mentioned in this list. 

Lanci $ says that the word should be read from the left to 

* Oliver, Insignia of the Royal Arch, p. 15. 

f In all these names the J is to be pronounced as Y, the A as a in 
father, the E as a in mate; thus Jehova must be pronounced as if written 
Ya-ho-vah. 

JThis speculation of Michael Angelo Lanci, one of the greatest Ori- 
entalists of the present day, I have at second-hand. His great work— 
intended to be, indeed, an opus magnum—has not been published, and I 
am indebted for this, as well as many other of his investigations, to my 
learned friend, George R. Gliddon, Esq., who was a pupil of this illustri¬ 
ous scholar. 


228 



JEH 


LEXICON OF FREEMASONRY. 


JEH 


right, and pronounced HO-HI, that is to say, '' He-She;’' ho 
being in Hebrew the masculine pronoun, and hi the feminine. 
Ho-Hi, {hi pronounced he,) therefore, denotes the male and 
female principle, the vis genitrix, the phallus and lingam, the 
point within the circle, the notion of which, in some one form 
or another of this double gender, pervades all the ancient sys¬ 
tems as the representative of the creative power. 

Thus one of the names given by the mythological writers 
to the Supreme Jupiter, was appevo9r]\v<;, the man-woman. 
In one of the Orphic hymns we find the following line: 


Zfvi apofjv ysveto^ Zfuj af^lSpoto^ eTt'Kito vvfi^rj, 

Jove is a male, Jove is an immortal virgin. 

And Plutarch, in his Isis and Osiris, says God, who is a 
male and female intelligence, being both life and light, brought 
forth another intelligence, the Creator of the world.'’ All the 
Pagan gods and goddesses, however various their appella¬ 
tion, were but different expressions for the male and female 
principle. ‘‘ In fact,” says Russel,* they may all be included 
in the one great Hermaphrodite, the app€vo07)Xv<;; who com¬ 
bines in his nature all the elements of production, and who con¬ 
tinues to support the vast creation which originally proceeded 
from his will.” 

The Jews believed that this holy name, which they held in 
the highest veneration, was possessed of unbounded powers. 

He who pronounces it,” say they, “ shakes heaven and earth, 
and inspires the very angels with astonishment and terror. 
There is a sovereign authority in this name; it governs the 
world by its power. The other names and surnames of the 
Deity are ranged about it like officers and soldiers about their 
sovereigns and generals; from this king-name, they receive 
their orders and obey.”t The Rabbins call it shem hamphor- 


* Connection of Sacred and Profane History, vol. i. p. 402. 
f Calmet, Diet. Bib. I. 751. 

15 


229 



JEH 


LEXICON OF FREEMASONRY. ^ 


JEH 


ash, the unutterable name, and say that David found it en¬ 
graved on a stone while he was digging the foundations of the 
earth. 

Manasseh Ben Israel states it as the opinion of the Cabbal- 
ists, that Jehovah is not only the name of the divine essence, 
but that it also denotes the Aziluthic world, or world of em¬ 
anations, which contains the ten Sephiroth, or emanations from 
the Deity which compose the universe, according the Rab¬ 
binical philosophy. 

The Hebrew substantive verb I am, which is is 

said by the Talmudists to be equivalent to HTHN and the 
four letters of which it is formed possess peculiar properties. 
K is in Hebrew numerically equivalent to i, and ' to lO, 
which is equal to ii, a result also obtained by taking the 
second and third letters of the holy name, or ii and •), 
which are 5 and 6, amounting to ii. But the 5 and 6 in¬ 
variably produce the same number in their multiplication, for 
5 times 5 are 25, and 6 times 6 are 36, and this invariable 
product of n and ) was said to denote the unchangeable¬ 
ness of the First Cause. Again I am commences with 

or I, the beginning of numbers, and Jehovah, nTH'' with •» 
or 10, the end of numbers, which signifies that God was 
the beginning and end of all things.* There are many other 
Talmudical exercitations on the ineffable name which it is 
unnecessary to dwell upon. To the Hebrew student most of 
them are familiar; to any other they would be uninteresting 
or inexplicable. 

The pronunciation of the name was preserved and trans¬ 
mitted by the Essenes, who always communicated it to each 
other in a whisper, and in such a form, that while its com¬ 
ponent parts were known, its connected whole still remained 
a mystery. 

It is said, too, to have been the password in the Egyptian 


For these Talmudical remarks, I am indebted to my learned friend, 
W. S. Rockwell, Esq., of Milledgeville, Ga. 

230 



JEH LEXICON OF FREEMASONRY. JEH 

Mysteries, by which the candidate was admitted to the cham¬ 
bers of initiation. The modern Jews say it was engraved on 
the rod of Moses, and enabled him to perform his miracles, 
and they attribute all the wonderful works of Jesus Christ to 
the potency of this incommunicable name, which they say he 
stole out of the temple and wore about him. 

The Jews had four symbols by which they expressed this 
ineffable name of God; the first and most common was two 
Jods with a Sheva, and the point Kametz underneath, thus 
\; ; the second was three points in a radiated form like a 
diadem, thus 4 i\ to represent, in all probability, the sov¬ 
ereignty of God; the third was a Jod within an equilateral 
triangle, thus ^ which the Cabbalists explained as a ray 
of light whose lustre was too transcendent to be contemplated 
by human eyes; and the fourth was the letter which is 
the initial letter of Shadai, the Almighty,” and was the sym¬ 
bol usually placed upon their phylacteries. Buxtorf mentions 
a fifth method, which was by three Jods with a Kametz under¬ 
neath inclosed in a circle. 

Of the varieties of this sacred name in use among the dif¬ 
ferent nations of the earth, three particularly merit the at¬ 
tention of Royal Arch Masons. 

1. Jah. This name of God is found in the 68th Psalm, v. 
4: “ Extol him that rideth upon the heavens by his name 
Jah.” It is the Syriac name of God, and is still retained in 
some of the Syriac forms of doxology, according to Gesenius. 

2 . Bel, or Baal. This word signifies a lord, master, or 
possessor; and hence it was applied by many of the nations of 
the East, to denote the Lord of all things, and the Master of 
the World. Baal was worshipped by the Chaldeans, the Mo¬ 
abites, the Phenicians, the Assyrians, and sometimes even by 
the Hebrews. It has been supposed that the first Baal was the 
Chaldean Nimrod. This word is repeatedly met with in the 
Scriptures, both in allusion to the idolatrous worship of this 
god, and in connection with other words, to denote the names 
of places. 


231 


JER 


LEXICON OF freemasonry:. 


JEW 


3. On. This was the name by which Jehovah was wor¬ 
shipped among the Egyptians. It is this God of whom Plato 
speaks in his Timseus, when he says, tell me of the God On; 
which IS and never knew beginning.^^ The Egyptians gave to 
this God the same attributes that the Hebrews bestowed upon 
Jehovah, and though we are unable to say what was the signi¬ 
fication of On in the ancient Egyptian, we know that this 
word in Greek, ON, has the same signification of being or ex¬ 
istence as nin^ has in Hebrew. The Hindoos used the word 
Aum or Aun. 

I have made these remarks on the three names of God in 
Syriac, Chaldaic, and Egyptian, Jah, Bel, and On, in the ex¬ 
pectation that my Royal Arch companions will readily recog¬ 
nise them in a corrupted form, and thus be enabled to under¬ 
stand a mystery which, I confess, was to me, at first unin¬ 
telligible. 

Jerusalem. The captial of Judea and the city of, the Holy 
Temple—memorable as the scene of many events that are dear 
to the Mason’s memory. At the time that the Israelites en¬ 
tered the Promised Land, the city was in possession of the 
Jebusites, from whom, after the death of Joshua, it was con¬ 
quered, and afterwards inhabited by the tribes of Judah and 
Benjamin, although Mount Zion for a long period subsequent 
continued to be occupied by the descendants of Jebus, and in 
the reign of David that monarch is said to have purchased 
Mount Moriah from Oman the Jebusite, who had used it as a 
threshing floor. Here, afterwards, Solomon was permitted 
to build a temple to the Lord. 

Jewels. Every lodge is furnished with six jewels, three of 
which are movable and three immovable. The movable jewels, 
so called because they are not confined to any particular part 
of the lodge, are the rough ashlar, the perfect ashlar, and the 
trestle board. The immovable jewels are the square, the level, 
and the plumb. They are termed immovable, because they are 

232 


JEW 


LEXICON OF FREEMASONRY. 


JEW 


appropriated to particular parts of the lodge, where alone they 
should be found, namely, the square to the east, the level to 
the west, and the plumb to the south. 

Jewels are also the names applied to the emblems worn by 
the officers of Masonic bodies as distinctive badges of their 
offices. For the purpose of reference the jewels worn in sym¬ 
bolic lodges, in chapters, councils, and encampments, are here 
appended. 


I. In Symbolic Lodges. 


W.*. Master 

wears 

a square. 

Senior Warden 

it 

a level. 

Junior Warden 

tt 

a plumb. 

Treasurer 

if 

cross keys. 

Secretary 

it 

cross pens. 

Senior Deacon 

ii 

square and compass, 
sun in the centre. 

Junior Deacon* 

a 

square and compass 
moon in the centre. 

Steward 

it 

a cornucopia. 

Tyler 

a 

cross swords. 

The jewels are of silver 

in a subordinate lodge, and of gold 


in a Grand Lodge. 


2. In Royal Arch Chapters. 


High Priest 
King 

Scribe 

Captain of the Host 


wears a mitre. 

'' a level surmounted by 
a crown. 

** a plumb-rule sur¬ 
mounted by a turban. 

** a triangular plate in¬ 
scribed with a soldier. 


In English lodges the jewel of the Deacons is a dove. 

233 



JEW 


LEXICON OF FREEMASONRY. 


JEW 


Principal Sojourner wears a triangular plate in¬ 

scribed with a pilgrim. 
Royal Arch Captain a sword. 

Grand Master of the Veils '' a sword. 

The other officers as in a symbolic lodge. All the jewels are 
of gold, and suspended within an equilateral triangle. 


3. In Royal and Select Councils. 

T. I. Grand Master wears a trowel and square. 


I. Hiram of Tyre 
Principal Conductor of 
the works. 

Treasurer 

Recorder 

Captain of the Guards 

Steward 

Marshal 


a trowel and level. 

a trowel and plumb, 
a trowel and cross keys, 
a trowel and cross pens, 
a trowel and sword, 
a trowel and cross swords, 
a trowel and baton. 


If a conductor of the Council is used, he wears a trowel and 
baton and then a scroll is added to the Marshaks baton to dis¬ 
tinguish the two officers. 

All the jewels are of silver and are enclosed within an equi¬ 
lateral triangle. 


4. In Encampments of Knights Templars. 

Grand Commander wears a cross surmounted by rays of 

light. 

Generalissimo '' a square surmounted by a paschal 

lamb. 

Captain General “ a level surmounted by a cock. 

Prelate a triple triangle. 

Senior Warden a hollow square and sword of 

justice. 

Junior Warden eagle and flaming sword. 

Treasurer '' cross keys. 

234 


JEW 


LEXICON OF FREEMASONRY. 


JOH 


Recorder 
Standard Bearer 
Warder 


wears cross pens. 


a plumb surmounted by a banner, 
a square plate inscribed with a 


. Three Guards 


trumpet and cross swords, 
a square plate inscribed with a 


battle-axe. 


The jewels are of silver. 

Jewel of an Ancient Grand Master. A masonic tradition 
informs us that the Jewel of an ancient Grand Master at the 
Temple was the square and compass with the letter G between. 
This was the jewel worn by Hiram Abif on the day which 
deprived the craft of his invaluable services, and which was 
subsequently found upon him. 

Joabert. This was the name of the chief favourite of 
Solomon, who, according to the traditions of masonry, in¬ 
curred the displeasure of Hiram of Tyre on a certain occasion, 
but was subsequently pardoned; and, on account of the great 
attachment he had shown to the person of his master, was 
appointed the Secretary of Solomon and Hiram in their most 
intimate relations. He was afterward still further promoted 
by Solomon, and appointed with Tito and Adoniram a Pro¬ 
vost and Judge. He distinguished himself in his successful 
efforts to bring certain traitors to condign punishment, and 
although by his rashness he at first excited the anger of the 
king, he was subsequently forgiven, and eventually received 
the highest reward that Solomon could bestow, by being made 
an Elect, Perfect, and Sublime Mason. 

Johannite Masonry. That system of masonry which con¬ 
tends for the dedication of all symbolic lodges to St. John the 
Baptist and St. John the Evangelist. This is the system now 
practised in the United States, and formerly in England. 
Since the union in 1813, a change has been effected in the lat- 


235 


JOH LEXICON OF FREEMASONRY. JOP 

ter country, in whose lodges the lines parallel ’’ are said to 
represent Moses and King Solomon. But this is admitted to 
be an innovation, and the most celebrated masonic writer of 
England, Dr. Oliver, has written a series of Letters on 
Johannite Masonry,’’ in which he strongly argues for the 
restoration of the ancient parallelism. 

John’s Brothers. In a curious masonic document, entitled 
the Charter of Cologne, it is said that before the year 1440, 
the Society of Freemasons were known by no other name 
than that of “John’s Brothers;” that they then began to be 
called at Valenciennes, Free and Accepted Masons; and that 
at that time, in some parts of Flanders, by the assistance and 
riches of the brotherhood, the first hospitals were erected for 
the relief of such as were afflicted with St. Anthony’s fire. 

Joppa. A town of Palestine and the seaport of Jerusalem, 
from which it is distant about forty miles in a westerly direc¬ 
tion. It was here that the King of Tyre sent ships laden with 
timber and marble to be forwarded overland to Solomon for 
the construction of the Temple. Its shore is exceedingly rough 
and much dreaded by navigators, who, on account of its ex¬ 
posure and the perpendicularity of its banks, are compelled 
to be perpetually on their guard. The following extract from 
the narrative of the Baron Geramb, a Trappist, who visited 
the Holy Land in 1842, will be interesting to Mark Masters. 
“ Yesterday morning at daybreak, boats put off and sur¬ 
rounded the vessel to take us to the town (of Joppa,) the 
access to which is difficult on account of the numerous rocks 
that present to view their hare flanks. The walls were covered 
with spectators, attracted by curiosity. The boats being much 
lower than the bridge, upon which one is obliged to climb, and 
having no ladder, the landing is not effected without danger. 
More than once it has happened, that passengers in springing 
out have broken their limbs, and we might have met with the 

236 


JOS LEXICON OF FREEMASONRY. JUR 

like accident, if several persons had not hastened to our assist¬ 
ance/''*' The place is now called Jaffa. 

Joshua, or Jeshua. The High Priest who with Zerub- 
babel the Prince of Juda, superintended the rebuilding of the 
Temple, after the Babylonian captivity. He was the High 
Priest by lineal descent from the Pontifical family; for he 
was the son of Josadek, who was the son of Seraiah, who was 
the High Priest when the Temple was destroyed by the 
Chaldeans. 

Judah. The whole of Palestine was sometimes called the 
Land of Judah, because Judah was a distinguished tribe in ob¬ 
taining possession of the country. The tribe of Judah bore a 
Lion in their standard, and hence the masonic allusion to the 
Lion of the tribe of Judah. See also Genesis xlix. 9. '' Judah 
is a lion’s whelp.” 

Judah and Benjamin. Of the twelve tribes of Israel who 
were, at various times carried into captivity, only two, those 
of Judah and Benjamin, returned under Zerubbabel to rebuild 
the second temple. 

Junior Warden. See Wardens, 

Jurisdiction. The jurisdiction of a Grand Lodge extends 
over every lodge working within its territorial limits, and over 
all places not already occupied by a Grand Lodge. The territor¬ 
ial limits of a Grand Lodge are determined in general by the 
political boundaries of the country in which it is placed. Thus 
the territorial limits of the Grand Lodge of South Carolina 
are circumscribed within the settled boundaries of that State. 
Nor can its jurisdiction extend beyond these limits into the 


Pilgrimage to Jerusalem and Mount Sinai. Vol. i. p. 27. 

237 



JUS 


LEXICON OF FREEMASONRY. 


KAD 


neighbouring States of North Carolina or Georgia. The 
Grand Lodge of South Carolina could not, therefore, without 
an infringement of masonic usage, grant a warrant of consti¬ 
tution to any lodge located in either of these latter States. 
It might, however, charter a lodge in any state or territory 
owing to the non-existence of a Grand Lodge in that territory. 
Thus the lodges of France held of the Grand Lodge of Eng¬ 
land, until the formation of a Grand Lodge of France, and the 
Grand Lodges of both England, Scotland, and France, granted 
warrants to various lodges in America, until after the Revolu¬ 
tion, when the States began to organize Grand Lodges for 
themselves. For the purpose of avoiding collision and un¬ 
friendly feeling, it has become the settled usage, that when a 
Grand Lodge has been legally organized in a State, all the 
lodges within its limits must surrender the charters which they 
have received from foreign bodies, and accept new ones from 
the recently established Grand Lodge. 

Justice. One of the four cardinal virtues, the practice of 
which is inculcated in the first degree. The Mason who re¬ 
members how emphatically he has been charged to preserve 
an upright position in all his dealings with mankind, should 
never fail to act justly to himself, to his brethren, and to the 
world. This is the corner-stone on which alone he can ex¬ 
pect '' to erect a superstructure alike honourable to himself 
and to the fraternity.'* 


K. 

Kadosh. This is the name of a very important degree in 
many of the rites of masonry. The word is Hebrew, and sig¬ 
nifies holy, consecrated, separated, and is intended to denote the 
elevated character of the degree and the sublimity of the truths 
which distinguish it and its possessors from the other degrees. 

238 



KAS LEXICON OF FREEMASONRY. KSA 

Pluche says that in the East, a person preferred to honours 
bore a sceptre, and sometimes a plate of gold on the forehead, 
called a Kadosh,"^ to apprise the people that the bearer of this 
mark or rod was a public person who possessed the privilege of 
entering into hostile camps without the fear of losing his 
personal liberty. 

The degree of Kadosh, though found in many of the rites 
and in various countries, seems, in all of them, to have been 
more or less connected with the Knights Templars. In some 
of the rites it was placed at the head of the list, and was then 
dignified as the ne plus ultra of masonry. 

It was sometimes given as a separate order or rite within 
itself, and then it was divided into the three degrees of Illus¬ 
trious Knight of the Temple, Knight of the Black Eagle, and 
Grand Elect. 

Oliver enumerates six degrees of Kadosh: the Knight 
Kadosh; Kadosh of the Chapter of Clermont; Philosophical 
Kadosh; Kadosh Prince of Death; and Kadosh of the An¬ 
cient and Accepted Scotch rite. 

Ragon speaks of a Kadosh which is said to have been 
established at Jerusalem in iii8, but I imagine that this can be 
no other than the order of Knights Templars. 

Of these degrees, we need pay little attention to any except 
that of the Ancient and Accepted Scotch rite, the most im¬ 
portant of the few that continue to be worked. See Knight of 
Kadosh. 

Kassideans. (Heb. chasidim, pious.) The Kassideans or 
Assideans, (though the etymology of the word indicates that 
the former is the better spelling,) are described in the ist Book 
of Maccabees ii. 42, as '' mighty men of Israel, such as were 
voluntarily devoted unto the law.” They were a fraternity 
eminently pious and charitable, who devoted themselves par- 


Whence probably is derived the Cadiicens of Mercury. 

239 



KEY 


LEXICON OF FREEMASONRY. 


KEY 


ticularly to repairing the Temple and keeping it in order. They 
were, therefore, not only content to pay the usual tribute, but 
charged themselves with greater expense on that account. 
Their usual oath was “ by the temple.’’ This sect arose either 
during the captivity, or soon after the restoration. Scaliger 
contends that they were the source whence, in aftertimes, 
sprung the Essenes, that body whose close connection with the 
Freemasons has been so much insisted on by certain writers. 
Hence Lawrie infers their relationship to the architects who 
built the house of the Lord for Solomon, and calls them 
'' Knights of the Temple of Jerusalem.” They were, in fact, 
the conservators of masonry among the Jews, and deposited it 
with their successors, the Essenians, who brought it down be¬ 
yond the times of Christ. 

Key. The key was anciently an emblem of power, and as 
such has been adopted as the jewel of the Treasurer in a Blue 
lodge, because he has the purse under his command. The key 
is also a symbol of silence and circumspection, and as such has 
been adopted as one of the emblems of the Royal Arch Tracing 
Board. The key,” says Dr. Oliver, '' is one of the most im¬ 
portant symbols of Freemasonry. It bears the appearance of 
a common metal instrument, confined to the performance 
of one simple act. But the well instructed brother beholds in 
it the symbol which teaches him to keep a tongue of good re¬ 
port, and to abstain from the debasing vices of slander and 
defamation.”* 

Key of Masonry. See Knight of the Sun. 

Key-stone. That stone placed in the centre of an arch which 
preserves the others in their places, and secures firmness and 
stability to the arch. As it was formerly the custom of opera- 


* Historical Landmarks, L i8o. 

240 



KIL 


LEXICON OF FREEMASONRY. 


KIL 


tive masons to place a peculiar mark on each stone of a build¬ 
ing to designate the workman by whom it had been adjusted, 
so the Key-stone was most likely to receive the most promi¬ 
nent mark, that of the superintendent of the structure. Such 
is related to have occurred to that Key-stone which plays so 
important a part in the legend of the Royal Arch degree. 

The objection has sometimes been made, that the arch was 
unknown to the times of Solomon. But this objection has 
been completely laid at rest by the researches of antiquaries 
and travellers within a few years past. Wilkinson discovered 
arches with regular key-stones in the doorways of the tombs 
of Thebes, the construction of which he traced to the year 
1540, B. C., or 460 years before the building of the Temple 
of Solomon. And Dr. Clark asserts that the Cycoplean gal¬ 
lery of Tyrius exhibits lancet-shaped arches almost as old as 
the times of Abraham. In fact, at the era of the building of 
the Temple, the construction,of the arch was a secret, which 
was, however, known to the Dionysian Artificers, many of 
whom were present and engaged in the works of the Temple, 
and of which society we have elsewhere said that there was 
every reason to believe that Hiram Abif was a member. 

Kilwinning. As the city of York claims to be the birth¬ 
place of masonry in England, the obscure little village of Kil¬ 
winning is entitled to the same honour with respect to the 
origin of the order in the sister kingdom of Scotland. A place, 
in itself small and wholly undistinguishable in the political, 
the literary, or the commercial annals of its country, has be¬ 
come of great importance in the estimation of the masonic 
antiquary from its intimate connection with the history of the 
institution. 

The abbey of Kilwinning is situated in the bailiwick of Cun¬ 
ningham, about three miles north of the royal burgh of Irving, 
near the Irish Sea. The abbey was founded in the year 1140, 
by Hugh Morville, Constable of Scotland, and dedicated to St. 
Winning, being intended for a company of monks of the Tyro- 

241 


KIL 


LEXICON OF FREEMASONRY. 


KIL 


nesian order, who had been brought from Kelso. The edifice 
must have been constructed at great expense, and with much 
magnificence, since it is said to have occupied several acres of 
ground in its whole extent. 

Lawrie says, that, by authentic documents as well as by other 
collateral arguments which amount almost to a demonstra¬ 
tion, the existence of the Kilwinning lodge has been traced 
back as far as the end of the fifteenth century. But we know 
that the body of architects who perambulated the continent of 
Europe^ under the name of Travelling Freemasons,’’ flour¬ 
ished at a much earlier period; and we learn, also, from Lawrie 
himself, that several of these Masons travelled into Scotland, 
about the beginning of the twelfth century.* Hence, we have 
every reason to suppose that these men were the architects who 
constructed the abbey at Kilwinning, and who first established 
the institution of Freemasonry in Scotland. If such be the 
fact, we must place the origin of the first lodge in that kingdom 
at an earlier date, by three centuries, than that claimed for it 
by Lawrie, which would bring it much nearer, in point of time, 
to the great Masonic Assembly, convened in the year 926, by 
Prince Edwin, at York, in England. 

There is some collateral evidence to sustain the probability 
of this early commencement of masonry in Scotland. It is 
very generally admitted that the Royal Order of Herodem was 
founded by King Robert Bruce, at Kilwinning. Thory, in the 
‘‘Acta Latamorum,” gives the following chronicle: '' Robert 
Bruce, King of Scotland, under the title of Robt I., created 
the order of St. Andrew of Chardon, after the battle of Ban¬ 
nockburn, which was fought on the 24th of June, 1314. To 
this order was afterward united that of Herodem, for the 
sake of the Scotch Masons, who formed a part of the thirty 
thousand troops with whom he had fought an army of one 
hundred thousand Englishmen. King Robert reserved the title 
of Grand Master to himself and his successors forever, and 


History of Freemasonry, p. 89. 
242 







DANIEL COXE, 

Eirst Provincial Grand Master in America, 1730, 













KIL 


LEXICON OF FREEMASONRY. 


KIL 


founded the Royal Grand Lodge of Herodem at Kilwinning. 

Dr. Oliver says that “ the Royal Order of Herodem had 
formerly its chief seat at Kilwinning; and there is every rea¬ 
son to think that it and St. John’s masonry were then governed 
by the same Grand Lodge.” 

In 1820, there was published, at Paris, a record which states 
that in 1286, James, Lord Stewart, received the Earls of 
Gloucester and Ulster into his lodge at Kilwinning, which 
goes to prove that a lodge was then existing and in active 
operation at that place. 

I confess that I am disposed to give some credit to the 
authority of these documents. They, at least, furnish the 
evidence that there has been a general belief among the fra¬ 
ternity of the antiquity of the Kilwinning Lodge. Those, 
however, whose faith is of a more hesitating character, will 
find the most satisfactory testimonies of the existence of that 
lodge in the beginning of the fifteenth century. At that period, 
when James II. was on the throne, the Barons of Roslin, 
as hereditary Grand Masters of Scotland, held their annual 
meetings at Kilwinning, and the lodge at that place granted 
warrants of constitution for the formation of subordinate 
lodges in other parts of the kingdom. The lodges thus formed, 
in token of their respect for, and submission to, the mother 
lodge, whence they derived their existence, affixed the word 
Kilwinning to their own distinctive name, many instances of 
which are still to be found on the register of the Grand Lodge 
of Scotland—such as Cannongate Kilwinning, Greenock Kil¬ 
winning, Cumberland Kilwinning, &c. 

But, in process of time, this Grand Lodge at Kilwinning 
ceased to retain its supremacy, and finally its very existence. 
As in the case of the sister kingdom, where the Grand Lodge 
was removed from York, the birthplace of English masonry, to 
London, so in Scotland, the supreme seat of the order was at 
length transferred from Kilwinning to the metropolis; and 
hence, in the document entitled the '' Charter of Cologne,” 
which purports to have been written in 1535, we find, in a list 

243 


KIL 


LEXICON OF FREEMASONRY. 


KIN 


of nineteen Grand Lodges in Europe, that that of Scotland is 
mentioned as sitting at Edinburg, under the Grand Mastership 
of John Bruce. In 1743, the Lodge of Kilwinning, although 
universally admitted to have been the cradle of Scottish ma¬ 
sonry, was compelled to content itself with the second number 
on the register of the Grand Lodge, in consequence of its re¬ 
cords having been destroyed by fire, while the lodge of St. 
Mary's Qiapel, having been more fortunate in preserving its 
archives as far back as the year 1598^ received the first number 
and the precedence among the lodges of Scotland. 

Here terminates the connection of Kilwinning as a place of 
any importance with Scottish masonry. A lodge long con¬ 
tinued to exist there, and may probably still remain; but its 
honours and dignities consist only in the recollections of its 
venerable origin, and in the union of its name with many of 
the most opulent and respectable lodges of Scotland. As for 
the abbey, the stupendous fabric which was executed by the 
Freemasons who first migrated into Scotland, its history, like 
that of the lodge which they founded, is one of decline and 
decay. In 1560 it was in a great measure demolished by Alex¬ 
ander, Earl of Glencairne, in obedience to an order from the 
States of Scotland, in the exercise of their usurped authority 
during the imprisonment of Mary Stuart. A few years after¬ 
ward, a part of the abbey chapel was repaired and converted 
into the parish church, and was used as such until about the 
year 1775, when, in consequence of its ruinous and dangerous 
state, it was pulled down and an elegant church erected, in the 
modern style. In 1789, so much of the ancient abbey remained 
as to enable Grose, the antiquary, to take a sketch of the 
ruins; but now> not a vestige of the building is to be found, 
nor can its exact site be ascertained with any precision. 


King. The second officer in a Royal Arch Chapter. He is 
the representative of Zerubbabel, prince or governor of Judah. 
When the chapter meets as a lodge of Mark, Past, or Most 

244 


KNE 


LEXICON OF FREEMASONRY. 


KNI 


Excellent Masters, the King acts as Senior Warden. See 
Zeriihbahel. 

After the rebuilding of the second temple, the government 
of the Jews was administered by the High Priests as the vice¬ 
gerents of the Kings of Persia, to whom they paid tribute. 
This is the reason that the High Priest is the presiding officer 
in a chapter, and the King only a subordinate. 

Kneeling. See Genuflection, 

Knighthood, Orders of. In the article on the Crusades, 
I have stated the impossibility of admitting that we are in¬ 
debted to them for the introduction of masonry into Europe, 
and the reason assigned was its inconsistency with historical 
facts. The objection, however, does not exist against the 
opinion that the orders of knighthood assumed the masonic 
character from the influence of these wars. On the contrary, 
we have every reason for believing that the knights who 
visited Palestine organized their chivalric system upon the 
model of the masonic institutions which existed there, and 
into which, we may also presume, that most of them were ad¬ 
mitted. Upon this subject we have something more than mere 
conjecture to direct us, for we are informed by Adler, who 
wrote an account of the Association of Druses on Mount 
Libanus, that the Knights Templars were actually members of 
the Syriac fraternities.* 

The oldest order of masonic knighthood is said by a writer 
in the Freemason's Quarterly Review, to be the Rosy Cross of 
Scotland,t and the fact that it unites the Trowel with the 
Sword, an union which the more modern orders have sought 
to avoid, is adduced as evidence of this antiquity. The same 


* Adler, de Drusis Mont. Liban. 

t This is not the same degree as the Rose Croix of the Ancient and 
Accepted rite. For some account of it, see the word Heredom in this 
Lexicon. 


16 


245 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


union of the Sword and Trowel is likewise adopted by the 
Knights of the East, who also claim to be the most ancient 
order of masonic knighthood. 

Knight of the Brazen Serpent. Chevalier du Serpent 
d'airain. The 25th degree in the Ancient Scotch rite. The 
history of this degree is founded upon the circumstances re¬ 
lated in Numbers, ch. xxi. ver. 6-9: '^And the Lord sent fiery 
serpents among the people, and they bit the people; and much 
people of Israel died. Therefore the people came to Moses, 
and said, We have sinned; for we have spoken against the 
Lord, and against thee: pray unto the Lord that he take away 
the serpents from us. And Moses prayed for the people. And 
the Lord said unto Moses, make thee a fiery serpent, and set 
it upon a pole: and it shall come to pass, that every one that 
is bitten, when he looketh upon it shall live. And Moses made 
a serpent of brass, and put it upon a pole; and it came to pass, 
that if a serpent had bitten any man, when he beheld the 
serpent of brass, he lived.’’ The hangings of the lodge are 
red and blue. A transparency, representing the Burning Bush 
with the Incommunicable name in the centre, is placed over 
the throne. A conical mount, elevated on five steps, is placed 
in the centre of the room. The lodge has but one light. It is 
named the Court of Sinai. The presiding officer is styled 
'' Most Powerful Grand Master,” and represents Moses; the 
Wardens are called '' Ministers,” and represent Aaron and 
Joshua; the Orator is styled ''Pontiff,” and the Secretary 
" Grand Graver.” The candidate is called "A Traveller.” 
The jewel is a serpent entwined around a tau cross, standing 
upon a triangle, with the inscription HTHL It is suspended 
from a white ribbon. 

The knights say that this degree was founded in the time of 
the Crusades, by John Ralph, who established the order in 
the Holy Land as a military and monastic society, and gave it 
the name of the Brazen Serpent, because it was a part of their 
obligation to receive and gratuitously nurse sick travellers^ 

246 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


to protect them against the attacks of the Saracens, and escort 
them safely to Palestine; thus alluding to the healing and sav¬ 
ing virtues of the Brazen Serpent among the Israelites in 
the wilderness. 

Knight of the American Eagle. A side degree, of a mili¬ 
tary character, which was invented, I think, in Texas or some 
of the Western States. 

Knight of the Christian Mark, and Guard of the Con¬ 
clave. The first degree in a Council of the Trinity. This 
order is said to have been organized by Pope Alexander for 
the defence of his person, and to have been originally selected 
from the most worthy Knights of St. John of Jerusalem. 
Their ceremonies are founded on certain passages in the Books 
of Ezekiel and Jeremiah. The officers are an Invincible 
Knight, Senior and Junior Knight, six Grand Ministers, Re¬ 
corder, Treasurer, Conductor, and Guard. The jewel is a tri¬ 
angular plate of gold, with the letter G within a five-pointed 
star engraved on one side, and seven eyes on the other. The 
motto of the order is, Christus regnat, vincit, triumphat. 
Rex regnantium, Doniinus dominantium.’’ Christ reigns, con¬ 
quers and triumphs. King of Kings and Lord of Lords. 

The degree is given in New York Encampments of Knights 
Templar, after the Knight of Malta. 

Knight of Constantinople. A side degree, instituted, 
doubtless, by some Lecturer, teaching, however, an excellent 
moral lesson of humility. Its history has no connection what¬ 
ever with masonry. The degree is not very extensively dif¬ 
fused, but several Masons, especially in the Western States, 
are in possession of it. It may be conferred by any Master 
Mason on another, although the proper performance of the 
ceremonies requires the assistance of several. When the de¬ 
gree is formally conferred, the body is called a Council, and 
consists of the following officers: Illustrious Sovereign, Chief 

247 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


of the Artizans, Seneschal, Conductor, Prefect of the Palace, 
and Captain of the Guards. 

Knight of the Eagle. See Rose Croix. 

Knight of the East. Chevalier d'Orient. The 15th de¬ 
gree in the Ancient Scotch rite. This is a very interesting 
degree. It is founded upon the circumstance of the assist¬ 
ance rendered by Darius to the Jews, who had been liberated 
from their captivity at Babylon, and who had been prevented 
after the death of Cyrus, by their enemies, from completing 
their purpose of rebuilding the temple. The meetings are 
called Councils.” The hangings of the council chamber are 
water-coloured, interspersed with red, in allusion to certain 
events that occurred at the river Euphrates, on the return of 
the Israelites from captivity. It is illuminated by seventy- 
two lights, in memory of the seventy-two years of captivity, 
and also for another reason. 

All the Knights are decorated with a green watered ribbon 
from the right shoulder to the left hip, a wooden bridge being 
painted on the front of it, with the leters Y and H upon it. It 
is also painted over with the heads and limbs of bodies newly 
slain. The apron is lined with red, and bordered with green, 
having three heaps of triangular chains painted on it, and on the 
flap a bloody head between two swords in saltire. The of¬ 
ficers are: i, Cyrus or Sovereign; 2, Nehemias or Grand 
Keeper of the Seals; 3, Sathrabuzanes or Grand General; 4, 
Mithridates or Grand Treasurer; 5, Sidrus or Minister of 
State. The Knights of the East afterwards, in Palestine, 
assumed the name of Knights of the Red Cross, under which 
name a degree is now given, as preparatory to that of Knight 
Templar. 

Scripture and the traditions of the order furnish us with 
many interesting facts in relation to this degree. The Knights 
of the East are said to derive their origin from the captivity 
of the Israelites in Babylon. After seventy-two years of 

248 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


servitude, they were restored to liberty by Cyrus, King of 
Persia, through the intercession of Zerubbabel, a prince of the 
tribe of Judah, and Nehemias, a holy man of a distinguished 
family. 

Cyrus then permitted the Jews to return to Jerusalem, for 
the purpose of rebuilding the temple, and he caused all the holy 
vessels and ornaments which had been carried away at its de¬ 
struction by Nebuzaradan, to be restored to them. 

He entrusted the command of the returning captives fio 
Zerubbabel, and issued an edict for their free passage from 
Syria to Jerusalem. Zerubbabel then assembled the Israelites, 
to the number of 42,360, exclusive of slaves and servants, and 
having armed those Masons who had escaped the fury of the 
enemy at the destruction of the old temple, amounting to 7000, 
he placed them at the head of the people to fight such as should 
oppose their return to Judea. The march was prosperous as 
far as the banks of the Euphrates, where Zerubbabel first 
found armed troops to oppose their passage. A battle now 
ensued, and all the enemy, to a man, were either drowned in 
the river or cut to pieces at the passage of the bridge. 

After a march of four months, the Israelites arrived at Jeru¬ 
salem on the 22d of June. Seven days after they began to 
lay out the work of the new temple. The workmen were 
divided, as at the building of the old temple, into classes, over 
which a chief with two assistants presided; every degree of 
each class was paid according to its rank, and each class had 
its distinctive modes of recognition. 

The works had scarcely been begun, before the workmen 
were disturbed by the persecutions of the neighbouring Sa¬ 
maritans, who, influenced by envy, were determined to oppose 
the reconstruction of the edifice. But Zerubbabel ordered, as 
a measure of precaution, that the Masons should work with a 
sword in one hand and a trowel in the other, that they might 
be able at any moment to defend themselves from the attacks 
of their enemies. 

This second temple occupied forty-six years in its construc- 
249 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


tion, having been begun in the reign of Cyrus and completed 
in that of Artaxerxes. It was consecrated in the same manner 
as Solomon had consecrated the first. From the Masons who 
constructed it, and who were created Knights of the East by 
Cyrus, the present order of knights claim their descent. 

The degree of Knights of the East constitutes the 6th degree 
of the French rite. It does not differ in essentials from the 
same degree of the Ancient and Accepted Scotch rite. 

Knight of the East and West. Chevalier d'Orient et 
d'Occident. The 17th degree in the Ancient Scotch rite, called 
a Council. This is a degree of chivalry, unconnected by its 
history with Freemasonry. The knights assert, that upon 
their return from the Holy Land, in the age of the Crusaders, 
their ancestors organized this order; and that, in the year 
1118, the first knights, to the number of eleven, took their vows 
of secrecy, friendship and discretion, between the hands of 
Garinus, patriarch and prince of Jerusalem. The presiding 
officer is called Most Powerful; the Wardens and twenty-one 
knights. Worshipful Ancients; and the rest of the brethren, 
Worshipful Knights. 

The jewel is a heptagon of silver, at each angle a star of 
gold, and one of these letters B. D. W. P. H. C. S.; in the 
centre is inscribed a lamb on a book with seven seals. On the 
reverse of the jewel are the same letters, but the device is 
a two-edged sword between the scales of a balance. 

The apron is white, lined with red, and inscribed with a 
two-edged sword. 

Knight of the Holy Sepulchre. This order was instituted 
by St. Helena, the mother of Constantine the Great, in 302, 
after she had visited Jerusalem, and, according to the tradi¬ 
tions of the Roman Church, discovered the true cross. In 
304, the order was confirmed by Pope Marcellinus. During 
the times of the Christian Kings of Jerusalem, the Knights of 
the Holy Sepulchre were eminent for their courage and fidelity. 

250 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


Upon the loss of the Holy Land, they took refuge in Perugia, 
and were afterwards incorporated with the Knights of Rhodes. 
Curzon» in his “ Visits to Monasteries in the Levant,^’ states 
that the order is still conferred in Jerusalem, but only on Ro¬ 
man Catholics of noble birth, by the Reverendissimo or Supe¬ 
rior of the Franciscans, and that the accolade, or blow of 
knighthood, is bestowed with the sword of Godfrey de Bouil¬ 
lon, which is preserved, with his spurs, in the sacristy of the 
Church of the Holy Sepulchre. The degree is now given in 
Councils of the Trinity, next after the Knight of the Christian 
Mark; and also in the New York Encampments of Knights 
Templar. The presiding officer is called '' Right Rerevend 
Prelate.^^ 

The council chamber is decorated with black ornaments; the 
altar is covered with black, and has three lights, a crucifix, and ^ 
skull and cross bones. 

Knight of K-h. Grand Elected Knight of Kadosh. 

Grand elu Chevalier Kadosch. The 30th degree in the Ancient 
Scotch rite. This degree is intimately connected with the an¬ 
cient order of the Knights Templar, a history of whose de¬ 
struction, by the united efforts of Philip, King of France, and 
Pope Clement V. forms a part of the instructions given to the 
candidate. The dress of the knights is black, as an emblem of 
mourning for the extinction of the Knights Templar, and the 
death of Jacques de Molay, their last Grand Master. They wear 
a red cross suspended by a black ribbon from the left shoulder 
to the right side. The presiding officer is styled Most Illustri¬ 
ous Grand Commander. 

Knight of the Lilies of the Valley. This was a degree 
conferred by the Grand Orient of France as an appendage to 
Templarism. The Knights Templar who received it were con¬ 
stituted Knights Commanders. 

Knight of Malta. The Knights of St. John of Jerusalem, 

251 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


or Hospitallers of St. John, afterwards called Knights of 
Rhodes, and finally Knights of Malta, were founded about the 
commencement of the Crusades, as a military and religious 
order. In 1048^ some pious merchants from Amalfi, in the 
kingdom of Naples, built a church and monastery at Jerusalem, 
which they dedicated to St. John the Almoner. The monks 
were hence called Brothers of St. John, or Hospitallers, and 
it was their duty to assist those sick and needy pilgrims 
whom a spirit of piety had led to the Holy Land. They 
assumed the black habit of the hermits of St. Augustine, dis¬ 
tinguished only by a white cross of eight points on the left 
breast. They rapidly increased in numbers and in wealth, 
and at the beginning of the twelfth century, were organized 
as a military order by Raymond du Puy, who added to their 
original vows of chastity, obedience, and poverty, the obliga¬ 
tion of defending the church against infidels. Raymond then 
divided them into three classes: Knights, who alone bore 
arms; Chaplains, who were regular ecclesiastics; and Servi¬ 
tors, who attended to the sick. After long and bloody con¬ 
tests with the Turks and Saracens, they were finally driven 
from Palestine in the year 1191. Upon this, they attacked and 
conquered Cyprus, which, however, they lost after eighteen 
years’ occupation; they then established themselves at the 
Island of Rhodes, under the Grand Mastership of Fulk de 
Villaret, and assumed the title of Knights of Rhodes. On the 
15th of December, 1442, after a tranquil occupation of this 
island for more than two hundred years, they were finally 
ejected from all their possessions by the sultan, Soliman the 
Second. After this disaster, they successively retired to Cas¬ 
tro, Messina and Rome, until the Emperor Charles V., in 
1530, bestowed upon them the Island of Malta, upon the con¬ 
dition of their defending it from the depredations of the Turks, 
and the corsairs of Barbary, and of restoring it to Naples, 
should they ever succeed in recovering Rhodes. They now 
took the name of Knights of Malta, by which title they have 
ever since been designated. Here the organization of the 

252 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


order was as follows: The chief of the order was called 
'' Grand Master of the Holy Hospital of St. John of Jeru¬ 
salem, and Guardian of the army of Jesus Christ.’’ He was 
elected for life, and resided at the city of Valette. He was 
addressed by foreign powers with the title of '' altezza emi- 
nentissima,” and enjoyed an annual revenue of about one 
million of guilders.* The knights were divided into eight 
languages, according to their respective nations. The lan¬ 
guages were those of Provence, Auvergne, France, Italy, 
Arragon, Germany, Castile, and England. Upon the extinc¬ 
tion of the language of England, that of Anglo-Bavaria was 
substituted. The Grand Officers were also eight in number, 
and consisted of the chiefs of the different languages, as 
follows: 

I. The chief of the language of Provence was Grand Commander. 


2 . 



Auvergne 

“ Marshal. 

3- 


(( 

France 

“ Hospitaller. 

4- 

(( 


Italy 

“ Grand Admiral. 

5- 

** 


Arragon 

Grand Conservator. 

6. 

(( 

** 

Germany 

Grand Bailiff. 

7- 

(t 

** 

Castile 

“ Grand Chancellor. 

8. 



England ‘ 

‘ Turcopolier or Captain 


[General of the Cavalry. 


The knights, in time of war, wore over their usual garments 
a scarlet surcoat, embellished before and behind with a broad 
white cross of eight points. In times of peace, the dress of 
ceremony was a long black mantle, upon which the same cross 
of white linen was sowed. 


* The Grand Master’s election was regulated in the following manner, 
when Clark wrote his History of Knighthood.” The several seminaries 
named two knights each, allowing also two for the English; those six¬ 
teen, from among themselves chose eight: those eight chose a knight, a 
priest, and a serving brother; and they three, out of the sixteen great 
crosses, elected the Grand Master. 

253 




KNI 


LEXICON OF FREEMASONRY. 


KNI 


In 1565, the Island of Malta was beleagured by Soliman the 
Second, on which occasion the knights suffered immense loss, 
from which they never entirely recovered. Of the eight lan¬ 
guages, the English became extinct in the sixteenth century, 
those of France, Auvergne, and Provence, perished in the an¬ 
archy of the French revolution, Castile and Arragon were 
separated at the peace of Amiens, and the remaining two have 
been since abolished.< The order, therefore, as respects its an¬ 
cient constitution, has now ceased to exist. 

In 1798, the knights chose Paul I., Emperor of Russia, as 
their Grand Master, who took them under his protection. 
Upon his death they elected Prince Carracciolo. Upon the 
reduction of the Island of Malta by the English in 1800, the 
chief seat of the order was transferred to Catanea in Sicily, 
whence in 1826 it was removed by the authority of the Pope to 
Ferrara. The last public reception of the order took place at 
Sonneburg in 1800, when Leopold, the present King of Bel¬ 
gium, and Prince Ernest of Hesse Philippsthal Barchfeld, with 
several other knights, were created. 

In 1841, Ferdinand L, Emperor of Austria, issued a decree 
restoring the order in Italy, and endowing it with a moderate 
revenue.* But the wealth, the power, and the magnificence of 
the order have passed away with the age and the spirit of 
chivalry which gave it birth. 

Ancient Ceremonies of Reception .—They were simple and 
impressive. “ The novice was made to understand that he 
was ^ about to put off the old man, and to be regenerated 
and having received absolution, was required to present him¬ 
self in a secular habit, without a girdle, in order to appear 
perfectly free on entering into so sacred an engagement, and 
with a burning taper in his hand, representing charity. He 
then received the holy communion, and afterwards presented 
himself ^ most respectfully before the person who was to per- 


^ See Moore's Magazine for a copy of this decree. 

254 



KNI LEXICON OF FREEMASONRY. KNX 

form the ceremony, and requested to be received into the com¬ 
pany of brothers and into the holy order of the Hospital of 
Jerusalem.’ The rules of the order, the obligations he was 
about to take upon himself, and the duties that would be re¬ 
quired of him, being explained, an open Missal was then pre¬ 
sented to him, on which he placed both of his hands, and made 
his profession in the following terms: 

' I, N., do vow and promise to Almighty God, to the eternal 
Virgin Mary, mother of God, and to St. John the Baptist, to 
render henceforward, by the grace of God, perfect obedience 
to the superior placed over me by the choice of the order, to 
live without personal property, and to preserve my chastity.’ 

Having taken his hands from the book, the brother who 
received him said as follows: 'We acknowledge you the 
servant of the poor and sick, and as having consecrated your¬ 
self to the service of the Church.’ To which he answered: ' I 
acknowledge myself as such.’ He then kissed the Missal and 
returned it to the brother who received him, in token of per¬ 
fect obedience. He was then invested with the mantle of the 
order, in such a manner as that the cross fell on his left 
breast. A variety of other minor ceremonies followed, and 
the whole was concluded with a series of appropriate and 
solemn prayers.”* 

As a masonic grade, the degree of Knight of Malta is in 
this country communicated in an Encampment of Knights 
Templar, as an appendant order thereto. 

Knight of the Mediterranean Pass. This is an honorary 
degree, conferred only on Knights Templar as Knights of 
Malta. It is conferred by Inspectors of the 33d degree of the 
Ancient and Accepted rite, though, I suppose, it may also be 
conferred by Encampments of Knights Templar that are in 
possession of it, upon their members. 

The degree is said to have been founded by the Knights of 


Moore’s Magazine, vol. ii, p. 133-4- 

255 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


Malta, about the year 1367. In an excursion of a party of 
Maltese knights, they were attacked while crossing the river 
Offanto,* in Italy, by a very superior force. Notwithstanding 
the disparity of numbers, the knights succeeded in obtaining a 
signal victory, and routed the Turks, with an immense loss, 
the river being literally stained with their blood. 

As a reward of their valour, the knights who had thus dis¬ 
tinguished themselves were affranchised on all the Mediter¬ 
ranean shores; that is to say, they received permission to 
pass and repass, wherever and whenever it seemed to them 
good, and this was the origin of the degree which was insti¬ 
tuted in commemoration of these circumstances. Such is the 
legend of the knights of this degree. It is by no means to be 
confounded with the side degree of the “ Mediterranean Pass,^’ 
conferred on Royal Arch Masons, which resembles it only in 
the name. 

Knight of the Ninth Arch. Royal Arche. The 13th de¬ 
gree in the Ancient Scotch rite, sometimes called the An¬ 
cient Royal Arch of Solomon.’’ This is, without question, 
the most interesting and impressive of what are called the 
ineffable degrees. The historical portions of this degree are 
copious, and afford us much information in relation to Enoch, 
and the mode in which, notwithstanding the destructive in¬ 
fluence of the deluge and the lapse of ages, he was enabled to 
preserve important secrets eventually to be communicated to 
the first possessors of this degree. Its officers are a Most 
Potent Grand Master, representing Solomon K. of L, a Grand 
Warden, representing Hiram K. of T., a Grand Inspector, 
Grand Treasurer, and Grand Secretary. 

The apron of this degree is lined with yellow, and has on it a 
triangle. 

The jewel is a medal of gold. On one side is a representa- 

* This is the ancient Aufidius, memorable for the battle of Cannae 
fought on its banks, between Hannibal and the Romans, in which the 
latter were defeated with the loss of 45,000 men. 

256 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


tion of two people letting down a third through a square hole 
into arches, and round the edge these letters: R. S. S. G. 1 . 
E. S. I. P. A. T. S. R. E., A. M. 2995.'’ They are the initials 
of the following sentence: Regnante Sapientissimo Sala- 

mone, G-J--et S-Invenerunt Pretiosissimum Arti- 

ficum Thesaurum, Subter Ruinas Enoch, Anno Mundi 2995.'' 

Knight of the Pelican. One of the titles by which the 
Princes of Rose Croix are designated. 

Knight of the Red Cross. This is strictly a masonic order 
of knighthood, and its history is intimately connected with the 
circumstances related in the Royal Arch degree. It has no 
analogy to the degrees of chivalry, dating its existence long 
before the Crusades, or even the Christian era, as far back, 
indeed, as the reign of Darius, by whom it is said to have been 
founded. It is, however, always conferred in an Encampment 
of Knights Templar, and is given preparatory to communicat¬ 
ing that degree, though there is no connection whatsoever be¬ 
tween the two. After the death of Cyrus, the Jews, who had 
been released by him from their captivity, and permitted to 
return to Jerusalem, for the purpose of re-building the temple, 
found themselves obstructed in the undertaking by the neigh¬ 
bouring nations, and especially by the Samaritans. Hereupon, 
they sent an embassy, at the head of which was their prince 
Zerubbabel, to Darius the successor of Cyrus, to crave his 
interposition and protection. Zerubbabel, awaiting a favour¬ 
able opportunity, succeeded not only in obtaining his request, 
but also in renewing the friendship which formerly existed 
between the king and himself. In commemoration of these 
events, Darius is said to have instituted a new order, and called 
it the Knights of the East. They afterwards assumed their 
present name from the red cross borne in their banners. The 
historical circumstances connected with this degree will be 
found in Josephus, and in the 3d and 4th chapters of the ist 
book of Esdras. It is asserted that this order has been long 

257 





KNl 


LEXICON OF FREEMASONRY. 


KNI 


known in Europe, under different names, though its introduc¬ 
tion into this country is of comparatively recent date. A coun¬ 
cil of Knights of the Red Cross is composed of the following 
officers: a Sovereign Master, Chancellor, Master of the Palace, 
Prelate, Master of Despatches, Master of Cavalry, Master of 
Infantry, Standard Bearer, Sword Bearer, Warder, and 
Sentinel. 


Knight of the Royal Axe, or Prince of Libanus. Royal- 
Hache, ou Prince du Lihan, The 22d degree in the Ancient 
Scotch rite. It was instituted to record three memorable ser¬ 
vices rendered to masonry by the ‘‘ mighty cedars of Lebanon,'' 
and its history furnishes some interesting information on the 
subject of the Sidonian architects. 

We learn from this degree that the Sidonians were em¬ 
ployed in cutting cedars, on Mount Libanus or Lebanon, for 
the construction of Noah’s ark. Their descendants subse¬ 
quently cut cedars from the same place for the ark of the 
covenant; and the descendants of these were again employed 
in the same offices, and in the same place, in obtaining materials 
for building Solomon’s temple. Lastly, Zerubbabel employed 
them in cutting the cedars of Lebanon for the use of the 
second temple. This celebrated nation formed colleges on 
Mount Libanus, and in their labours always adored the Great 
Architect of the Universe. I have no doubt that this last 
sentence refers to the Druses, that secret sect of Theists, who 
still reside upon Mount Libanus, and in the adjacent parts of 
Syria and Palestine, and whose mysterious ceremonies have 
attracted so much of the curiosity of Eastern travellers. 

Thory* says that Pierre Riel, Marquis of Beurnonville, who 
died in Paris in 1821, having gone to the island of Bourbon, 
was there elected Grand Master of all the lodges of India, in 
1778, and then instituted this degree. 


Chronologic, tome i., p. 311. 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


The apron of the Knights of the Royal Axe is white, lined 
and bordered with purple. On it is painted a round table, on 
which are laid several architectural plans. On the flap is a 
three-headed serpent. The jewel is a golden axe, having on 
the handle and blade the initials of several personages illustri¬ 
ous in the history of masonry. 

Knight of the Rosy Cross. See Heredom, Royal Order of. 

Knights of St. John of Jerusalem. According to a tradi¬ 
tion of the Rose Croix, 27,000 of the descendants of the Ma¬ 
sons who, at the destruction of Jerusalem by Titus, had fled 
to Scotland, being desirious of uniting in the war of the Cru¬ 
sades, obtained permission of the Scotch monarch, and, on 
their arrival in Palestine, performed so many deeds of valour 
as to attract the admiration of the Knights of St. John of 
Jerusalem, who, as a token of their esteem, requested to be 
initiated into the masonic order, whence arose the connection 
of that body with the Freemasons. 

Knight of the Sun. Chevalier dn Soliel. The 28th degree 
of the Ancient Scotch rite, sometimes called by other names, 
as Prince of the Sun, Prince Adept, and Key of Masonry, 
or Chaos Disentangled. This is a philosophical degree. Its 
ceremonies and lecture are employed in giving a history of 
all the preceding degrees, and in explaining the emblems of 
masonry. Its great object is the inculcation of Truth. The 
principal officers are styled Thrice Perfect Father Adam and 
Brother Truth; the other officers are named after the seven 
chief angels, and the brethren are called Sylphs. The jewel 
is a gold medal, with a sun on one side surrounded by rays, 
and on the reverse a globe. There is but one light in the lodge, 
which shines from behind a globe of water. 

Ragon,* speaking of this degree, says that it is not, like 


Cours Philosophique, p, 361. 

259 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


many of the high degrees, a modern invention, but is of the 
highest antiquity, and was, in fact, the last degree of initia¬ 
tion, teaching, as it did, the doctrines of natural religion, which 
formed an essential part of the ancient mysteries. 

Knight of the Three Kings. A side degree sometimes 
given by Lecturers. Its history connects it with the dedica¬ 
tion of the first tetnple, the conferrer of the degree represent¬ 
ing King Solomon. Its moral tendency appears to be the in¬ 
culcation of reconciliation of grievances among Masons by 
friendly conference. It may be conferred by any Master Ma¬ 
son on another. 

Knight Templar. In the early ages of the Christian 
church, a holy veneration for the scenes which had been conse¬ 
crated by the sufferings and death of the founder of our relig¬ 
ion, led thousands of pious pilgrims to visit Jerusalem, for 
the purpose of offering up their devotions at the sepulchre of 
the Lord. To such a height did this religious enthusiasm 
arrive, that, in 1064, not less than seven thousand pilgrims 
assembled from all parts of Europe around the tomb of Christ. 
At a time when the facilities of intercouse which now exist 
were unknown, the journey must have always been attended 
with difficulties and dangers, to which the youthful, the aged, 
and the infirm, must often have been sacrificed. But when 
Palestine was conquered by the Arabs, and the land of pilgrim¬ 
age became infested by hordes of barbarous fanatics, inspired 
with the most intense hatred towards Christianity, these dif¬ 
ficulties and dangers were eminently increased. The tale of 
the sufferings inflicted on the pilgrims by the Mussulman 
possessors of Jerusalem excited in Europe an enthusiastic in¬ 
dignation, which led to the institution of the Crusades, wars 
undertaken solely for the purpose of recovering the Holy Land 
from the followers of Mahomet. In 1099, the city of Jeru¬ 
salem was captured by the Crusaders, the consequence of which 
was an increase in the zeal of pilgrimage, which had been 

260 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


gathering intensity during its long suppression by the bar¬ 
barities of the Turcomans. But, although the infidels had 
been driven out of Jerusalem, they had not been expelled from 
Palestine, but they still continued to infest the lofty mountains 
bordering on the sea-coast, from whose inaccessible strong¬ 
holds they were wont to make incursions into the roads sur¬ 
rounding the Holy City, and pillage every unguarded traveller. 

To protect the pious pilgrims thus exposed to plunder and 
death, nine noble knights, who had previously distinguished 
themselves at the siege of Jerusalem, united in a brotherhood, 
and bound themselves by a solemn compact to aid one another 
in clearing the highways of infidels and robbers, and in protect¬ 
ing the pilgrim through the passes and defiles of the mountains 
to the Holy City.* These knights called themselves the Poor 
Fellow Soldiers of Jesus Christ> Baldwin, King of Jerusalem, 
gave them, in iii8, for a dwelling, a part of the church which 
had been built by the Emperor Justinian within the site on 
which the temple of Solomon had been erected on Mount Mo¬ 
riah, and adjoining to the temple which had been built by the 
Caliph Omar. Thenceforth they assumed the title of “ Poor 
Fellow Soldiers of Christ and of the temple of Solomon.^'f 
The views of the order now became more extensive, and they 
added to their profession of protecting poor pilgrims, that of 
defending the kingdom of Jerusalem, and the whole Eastern 
church, from the attacks of infidels. Hugh de Payens was 
chosen by the knights their leader, under the title of the “ Mas¬ 
ter of the Temple.'' Their name and reputation spread rapidly 
through Europe, and many of the nobles of the West, who 
had visited Palestine as pilgrims, aspired to become members 
of the order. In 1128, they received a rule or system of regula¬ 
tions from the pope, which had been drawn expressly for them 
by St. Bernard. In the same year Hugh de Paynes visited vari- 

* The Knight Templars, by C. G. Addison, Esq., of the Inner Temple. 
P. 6. London, 1842. 

f Pauperes Commilitiones Christi et Templi Solomonis. 

17 261 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


ous parts of Europe, and received from different princes and 
nobles many liberal donations of land and money. In England, 
especially, where the amount granted was large, he established 
a branch of the order, placing a Knight Templar at its head, 
as his procurator and vicegerent, with the title of Prior of 
the Temple. As the English domains became enlarged, this 
title was successively changed to that of Grand Prior, and then 
to that of Master of the Temple in England. At this time, the 
rule of St. Bernard, which had been adopted for their govern¬ 
ment, prescribed to them a dress, consisting of a white mantle, 
'' that those,'’ as the rule expressed it, '' who have cast behind 
them a dark life, may know that they are to commend them¬ 
selves to their creator by a pure and white life."* To this. 
Pope Eugenius some years afterwards added a red cross as 
a symbol of martyrdom. Their banner was half black, half 
white, called Beauseant, '' that is to say, in the Gallic tongue, 
Bien-seant, {well-becoming,) because they are fair and favour¬ 
able to the friends of Christ, but black and terrible to his 
enemies."t 

The knights, engaged in continual wars with the infidels, 
continued to increase their reputation, and enlarge their pos¬ 
sessions which are esteemed by Dugdale to have produced, in 
1185, the enormous annual sum of six millions sterling. But 
in the beginning of the 14th century, the avarice of Philip le 
Bel, and the weakness and perfidy of Clement V., conspired to 
give a blow to their order, from which it never recovered. Be¬ 
fore adverting to that catastrophe, I shall occupy a few mo¬ 
ments in examining the organization of the order during the 
most prosperous period of its existence. 

The order of the Temple, in the 12th century, was divided 
into three classes: knights, priests and serving brethren. 
Every candidate for admission into the first class must have 
received the honour of knighthood in due form, and according 


I James de Vitry. Hist. HierosoL 
262 


♦Regula. cap xx. 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


to the laws of chivalry, and consequently the Knights Templar 
were all men of noble birth. The second class, or the priests, 
were not originally a part of the order, but by the bull of 
Pope Alexander, known as the bull omne datum optimum, it 
was ordained that they might be admitted, to enable the 
knights more commodiously to hear divine service, and to 
receive the sacraments. Serving brothers, like the priests, 
were not a part of the primitive institution. They owed their 
existence to the increasing prosperity and luxury of the order. 

Over this society, thus constituted, was placed a presiding 
officer, with the title of Grand Master. His power, though 
great, was limited. He was, in war, the commander-in-chief 
of all the forces of the Temple. In his hands was placed the 
whole patronage of the order, and as the vicegerent of the 
pope, he was the spiritual head and bishop of all the clergy be¬ 
longing to the society. He was, however, much controlled and 
guided by the chapter, without whose consent he was never 
permitted to draw out or expend the money of the order. 

The Grand Master resided originally at Jerusalem; after¬ 
wards, when that city was lost, at Acre, and finally at Cyprus. 
His duty always required him to be in the Holy Land; he 
consequently never resided in Europe. He was elected for 
life from among the knights in the following manner. On the 
death of the Grand Master, a Grand Prior was chosen to ad¬ 
minister the afifairs of the order until a successor could be 
elected. When the day which had been appointed for the 
election arrived, the chapter usually assembled at the chief 
seat of the order; three or more of the most esteemed knights 
were then proposed, the Grand Prior collected the votes, and 
he who had received the greatest number was nominated to 
be the electing Prior. An Assistant was then associated with 
him in the person of another knight. These two remained all 
night in the chapel engaged in prayer. In the morning, they 
chose two others, and these four, two more, and so on until the 
number of twelve (that of the apostles) had been selected. 
The twelve then selected a chaplain. The thirteen then pro- 

263 


KNI 


LEXICON OF FREEMASONRY. 


KNI 


ceeded to vote for a Grand Master, who was elected by a ma¬ 
jority of the votes. When the election was completed, it was 
announced to the assembled brethren, and when all had 
promised obedience, the Prior, if the person was present, said 
to him, '' In the name of God the Father, the Son, and the 
Holy Ghost, we have chosen, and do choose thee, brother N., 
to be our Master.’^ Then, turning to the brethren, he said, 
‘‘ Beloved sirs dnd brethren, give thanks unto God, behold 
here our Master.'’* 

The remaining officers were a Marshal, who was charged 
with the execution of the military arrangements on the field 
of battle. The Prior of Jerusalem, called the Grand Preceptor 
of the Temple, was the Treasurer of the order, and had charge 
of all the receipts and expenditures. The Draper had the 
care of the clothing department, and distributed the garments 
to all the brethren. The Standard Bearer bore the glorious 
Beauseant to the field. The Turcopilar was the commander of 
a body of lighthorse called Turcopoles, who were employed as 
skirmishers and light cavalry. And lastly, to the Guardian of 
the Chapel was entrusted the care of the portable chapel, which 
was always carried by the Templars into the field.f 

Each province of the order had a Grand Prior, who was in 
it the representative of the Grand Master; and each house was 
governed by a Prior or Preceptor, who commanded its knights 
in time of war, and presided over its chapter in peace. 

The mode of reception into the order is described to have 
been exceedingly solemn. A novitiate was enjoined by the 
canons; though practically, it was in general dispensed with. 
The candidate was received in a chapter assembled in the 
chapel of the order, all strangers being rigorously excluded. 
The Preceptor opened the business with an address to those 


* See N. Americ. Quart. Mag. vol. vii. p. 328. 

fThis list is given on the authority of Addison. Other writers vary 
slightly in the names and number of these officers. 

264 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


present, demanding if they knew of any just cause or impedi¬ 
ment why the candidate should not be admitted. If no objec¬ 
tion was made, the candidate was conducted into an adjacent 
chamber, where two or three of the knights, placing before his 
view the rigour and austerities of the order, demanded if he 
still persisted in entering it. If he persisted, he was asked if 
he was married or betrothed, had made a vow in any other 
order, if he owed more than he could pay, if he was of sound 
body, without any secret infirmity, and free? If his answers 
proved satisfactory, they left him and returned to the chapter, 
and the Preceptor again asked, if any one had anything to say 
against his being received. If all were silent, he asked if 
they were willing to receive him. On their assenting, the can¬ 
didate was led in by the knights who had questioned him, 
and who now instructed him in the mode of asking admis¬ 
sion. He advanced, and kneeling before the Preceptor with 
folded hands, said, Sir, I am come before God, and before 
you and the brethren; and I pray and beseech you, for the 
sake of God, and our sweet lady, to receive me into your 
society and the good works of the order, as one who, all his life 
long, will be the servant and slave of the order.’’ The Precep¬ 
tor then inquired of him if he had well considered all the 
trials and difficulties which awaited him in the order, adjured 
him on the Holy Evangelists to speak the truth, and then put 
to him the questions which had already been asked of him in 
the preparation room, further inquiring if he was a knight, 
and the son of a knight and gentlewoman, and if he was a 
priest. He then asked him the following questions: Do you 
promise to God and Mary, and our dear lady, obedience, as 
long as you live, to the Master of the Temple, and the Prior 
who shall be set over you; do you promise chastity of the 
body; do you further promise a strict compliance with the 
laudable customs and usages of the order now in force, and 
such as the Master and knights may hereafter add; will you 
fight for and defend, with all your might, the holy land of 
Jerusalem, and never quit the order but with the consent of 


KNl LEXICON OF FREEMASONRY. KNI 

the Master and Chapter; and lastly, do you agree that you never 
will see a Christian unjustly deprived of his inheritance, nor be 
aiding in such a deed ?” The answers to all these questions be¬ 
ing in the affirmative, the Preceptor then said: In the name 

of God, and of Mary, our dear lady, and in the name of St. 
Peter of Rome, and of our Father the Pope, and in the name 
of all the brethren of the Temple, we receive you to all the good 
works of the order, which have been performed from the be¬ 
ginning, and will be performed to the end, you, your father, 
your mother, and all those of your family whom you let par¬ 
ticipate therein. So you, in like manner, receive us to all the 
good works which you have performed and will perform. We 
assure you of bread and water, the poor clothing of the order, 
and labor and toil enow.'' The Preceptor then took the white 
mantle, with its ruddy cross, placed it about his neck and 
bound it fast. The Chaplain repeated the 133d Psalm: Be¬ 
hold how good and how pleasant it is for brethren to dwell to¬ 
gether in unity;” and the prayer of the Holy Spirit, "‘Dens 
qui cord a fidelium;” each brother said a Pater, and the Pre¬ 
ceptor and Chaplain kissed the candidate. He then placed him¬ 
self at the feet of the Preceptor, who exhorted him to peace and 
charity, to chastity, obedience, humility, and piety, and so the 
ceremony was ended.* 

But to resume the history of the order. From the time of 
Hugh de Payens, to that of Jacques de Molay, the Templars 
continued to be governed by a succession of the noblest and 
bravest knights of which the chivalry of Christendom could 
boast. They continued to increase in power, in fame and in 
wealth, and, what is unfortunately too often the concomitants 
of these qualities, in luxury and pride. In the beginning of the 
14th century, the throne of France was filled by Philip the 
Fair, an ambitious, a vindictive, and an avaricious prince. In 
his celebrated controversy with Pope Boniface, the Templars 
had, as was usual with them, sided with the Pontifif and op- 


*N. Am. Quart. Mag. ut. supra. 

266 




KNI 


LEXICON OF FREEMASONRY. 


KNI 


posed the King; this act excited his hatred: the order was 
enormously wealthy; this aroused his avarice: their power in¬ 
terfered with his designs of political aggrandizement; and 
this alarmed his ambition. He, therefore, secretly concerted 
with Pope Clement V. a plan for their destruction, and the 
appropriation of their revenues. Clement, by his direction, 
wrote in June, 1306, to De Molay, the Grand Master, who 
was then at Cyprus, inviting him to come and consult with 
him on some matters of great importance to the order. De 
Molay obeyed the summons, and arrived in the beginning of 
1307 at Paris, with sixty knights and a large amount of 
treasure. He was immediately imprisoned, and, on the 13th 
of October following, every knight in France was, in conse¬ 
quence of the secret orders of the King, arrested on the pre¬ 
tended charges of idolatry, and other enormous crimes, 
of which a renegade and expelled Prior of the order was said 
to have confessed that the knights were guilty in their secret 
chapters. On the 12th of May, 1310, fifty-four of the knights 
were, after a mock trial, publicly burnt, and on the i8th of 
March, 1314, De Molay, the Grand Master, and the three prin¬ 
cipal dignitaries of the order, suffered the same fate. They died 
faithfully asserting their innocence of all the crimes imputed 
to them. The order was now, by the energy of the King of 
France, assisted by the spiritual authority of the Pope, sup¬ 
pressed throughout Europe. But it was not annihilated. De 
Molay, in anticipation of his fate, had appointed John Mark 
Larmienus as his successor in office, and from that time to the 
present there has been a regular and uninterrupted succession 
of Grand Masters. Of the names of these Grand Masters, and 
the date of their election, I annex a list for the gratification 
of the curious.* 


* It may be as well to observe that this is the list given by the order of 
the Temple at Paris, who claim to be the lineal descendants of the ancient 
order. Other Templars, who do not admit the legality of the Grand 
Mastership of Larmenius, give different catalogues of Grand Masters. 

267 



KNI 


LEXICON OF FREEMASONRY. 


KNJ 


I. Hugh de Payens, 

1118. 

2. Robert of Burgundy, 

1139- 

3. Everard de Barri, 

1147. 

4, Bernard de Trenellape, 

1151. 

5. Bertrand de Blanchefort, 

1154- 

6. Andrew de Montbar, 

1165. 

7. Philip of Naplus, 

1169. 

8. Odo de St. ,Amand, 

1171. 

9. Arnold de Troye, 

1180. 

10. John Terricus, 

1185. 

II. Gerard Ridefort, 

1187. 

12. Robert Sablaeus, 

1191. 

13. Gilbert Gralius, 

1196. 

14. Philip de Plessis, 

1201. 

15. William de Carnota, 

1217. 

16. Peter de Montagu, 

1218. 

17. Armaud de Pertragrossa, 

1229. 

18. Herman de Petragrorius, 

1237. 

19. William de Rupefort, 

1244. 

20. William de Sonnac, 

1247. 

21. Reginald Vichierius, 

1250. 

22. Thomas Beraud, 

1257- 

23. William de Beaujeau, 

1274. 

24. Theobald Gaudinius, 

1291, 

25. Jacques de Molay, 

1298. 

26. John Mark Larmenius, 

1314- 

27. Thomas Theobald Alexandrinus, 

1324- 

28. Arnold de Braque, 

1340. 

29, John de Claremont, 

1349- 

30. Bertrand du Guesclin, 

1357- 

31. John Arminiacus, 

1381. 

32. Bernard Arminiacus, 

1392. 

33. John Arminiacus, 

1419- 

34. John de Croy, 

1451- 

35. Bernard Imbault, 

1472. 

36. Robert Senoncourt, 

1478. 


268 


KNI LEXICON OF FREEMASONRY. KNI 


37. Galeatius de Salazar, 

1497 - 

38. Philip Chabot, 

1516. 

39. Gaspard de Jaltiaco Tavanensis, 

1544 - 

40. Henry de Montmorency, 

1574- 

41. Charles de Valois, 

1615. 

42. James Ruxellius de Granceio, 

1651. 

43. Due de Duras, 

1681. 

44. Philip Duke of Orleans, 

1705- 

45. Due de Maine, 

1724. 

46. Louis Henry Bourbon, 

1737 - 

47. Louis Francis Bourbon, 

1741. 

48. Due de Cosse Brissac, 

1776. 

49. Claude M. R. Chevillon, 

1792. 

50. Bernard R. F. Palaprat, 

1804. 

51. Sir Sidney Smith, 

1838. 


Notwithstanding, therefore, the efforts of the King and 
the Pope, the order of Templars was not entirely extinguished. 
In France it still exists, and ranks among its members some 
of the most influential noblemen of the kingdom. In Portu¬ 
gal, the name of the order has been changed to that of the 
Knights of Christ,’' and its Cross is frequently conferred by 
the government as the reward of distinguished merit. In 
England, the Encampment of Baldwin, which was established 
at Brstol by the Templars who returned with Richard 1. from 
Palestine, still continues to hold its regular meetings, and is 
believed to have preserved the ancient costume and ceremonies 
of the order. This encampment, with another at Bath, and a 
third at York, constituted the three original encampments of 
England. From these have emanated the existing encamp¬ 
ments in the British Islands and in the United States, so that 
the order, as it now exists in Britian and America, is a lineal 
descendant of the ancient order. 

The connection between the Knights Templar and the Free¬ 
masons has been repeatedly asserted by the enemies of both 
institutions, and as often admitted by their friends. Lawrie, on 

269 



KNI 


LEXICON OF FREEMASONRY. 


KNI 


this subject, holds the following language: '‘We know that 
the Knight Templars not only possessed the mysteries, but 
performed the ceremonies, and inculcated the duties of Free¬ 
masons;'’* and he attributes the dissolution of the order to 
the discovery of their being Freemasons, and their assembling 
in secret to practise the rites of the order. He further en¬ 
deavours to ^ explain the manner in which they became the 
depository of the masonic mysteries by tracing their initia¬ 
tion to the Druses, a Syriac fraternity, which, at the time of 
the Crusades, and long after, existed on Mount Libanus.f 

Costume ,—At the conclusion of this article, a few remarks 
on the costume of the order may be acceptable. The present 
black dress of the Templars is derived from the Knights of 
Malta, to whom, with the Teutonic Knights, their estates were 
assigned by Pope Clement on the dissolution of the order, and 
with whom many of the knights united themselves. But orig¬ 
inally, as we have already observed, their costume was white. 
In the Statutes of the order, as established in Scotland, which 
were revised in 1843, ancient costume was exactly adopted. 
According to these regulations the dress of the Knights Tem¬ 
plar is as follows: 

A white woollen mantle to reach the knee in front, and taper 
away to the ankle behind, fastened with white cord and tassel, 
and with a red cross patee on the left shoulder; white woollen 
tunic, reaching to about three or four inches above the knee, 
with the cross upon the left breast; white stock with falling 
white shirt collar; tight white pantaloons; buff boots, with 
buff tops turned over five inches broad, no tassels; spurs gilt, 
with red leathers; sash of white silk, half a yard in breadth, 
tied in a knot in front; the ends edged with a white silk fringe 
hanging down, and a small red cross near the extremities; 
white woollen cap with red leather band, or, if he has obtained a 
diploma from the Grand Master, a red velvet cap; no feather ; 
cross-hilted sword with brass guard, and white ivory hilt; scab- 


♦ Hist, of Freemasonry, p. 58. f Hist, of Freemasonry, p. 88. 

270 











































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LAB 


LEXICON OF FREEMASONRY. 


LAB 


bard of red morocco; belt of red leather, with gilt buckle; buff 
gauntlets, with a red cross on the wrist; badge, and enamelled 
black cross, with white orle, and a small red cross enamelled 
thereon, suspended from the neck by a red ribbon with white 
edges, about two inches broad, passing through the ring of 
the badge. 

In America the dress is very different from that of the an¬ 
cient knights. The suit is black, with black gloves. A black 
velvet sash, trimmed with silver lace, crosses the body from 
the left shoulder to the right hip, having at its end a cross- 
hiked dagger, a black rose on the left shoulder, and a Maltese 
. cross at the end. Where the sash crosses the left breast, is a 
nine-pointed star in silver, with a cross and serpent of gold in 
the centre, within a circle, around which are the words, ''in 
hoc signo vinces” The apron is of black velvet, in triangular 
form, to represent the delta, and edged with silver lace. On 
its flap is placed a triangle of silver, perforated with twelve 
holes, with a cross and serpent in the centre; on the centre of 
the apron are a skull and cross-bones, between three stars of 
seven points, having a red cross in the centre of each. The 
belt is black, to which is attached a cross-hilted sword. The 
caps vary in form and decoration in different encampments. 
The standard is black, bearing a nine-pointed cross of silver, 
having in its centre a circle of green, with the cross and serpent 
in gold, and the motto around in hoc signo vinces” 


L. 

Labour. From the time of opening to that of closing, a 
lodge is said to be at labour. This is but one of the numerous 
instances in which the terms of operative masonry are symbol¬ 
ically applied to speculative; for, as our operative ancestors, 

271 



LAD 


LEXICON OF FREEMASONRY. 


LAN 


when congregated in lodge, were engaged in the building of 
material edifices, so Free and Accepted Masons are supposed 
to be employed in the erection of a superstructure of virtue and 
morality, upon the foundation of the masonic principles which 
they were taught at their admission into the order. Extend¬ 
ing the allusion, the lodge is said to be called from labour to 
refreshment,” whenever, in the course of the meeting, it ad¬ 
journs for a definite period, or takes a recess of a few minutes. 
During this time, .the Junior Warden presides over the craft. 

Ladder. See Jacob's Ladder, 

Landmarks. In ancient times, it was the custom to mark 
the boundaries of lands by means of stone pillars, the removal 
of which, by malicious persons, would be the occasion of much 
confusion, men having no other guide than these pillars by 
which to distinguish the limits of their property. To remove 
them, therefore, was considered a heinous crime. '' Thou 
vShalt not,” says the Jewish law, “ remove thy neighbour's land¬ 
mark, which they of old time have set in thine inheritance.”* 
Hence those peculiar marks of distinction by which we are 
separated from the profane world, and by which we are en¬ 
abled to designate our inheritance as the '' sons of light,” are 
called the landmarks of the order. The universal language 
and the universal laws'\ of masonry are landmarks, but not so 
are the local ceremonies, laws, and usages, which vary in dif¬ 
ferent countries. To attempt to alter or remove these sacred 
landmarks, by which we examine and prove a brother's claims 
to share in our privileges, is one of the most heinous offences 
that a Mason can commit. 

There are, however, certain forms and regulations, which. 


* Deuteronomy xix. 14. 

t It has been supposed, by some authorities, that all laws which were in 
existence in 1717, at the reorganization of the Grand Lodge in the south 
of England, are to be considered as landmarks. 

272 



LAN 


LEXICON OF FREEMASONRY. 


I,AT 


although not constituting landmarks, are nevertheless so pro¬ 
tected by the venerable claim of antiquity, that they should 
be guarded by every good Mason with religious care from 
alteration. It is not in the power of any body of men to make 
innovations in masonry. 

Language, Universal. Freemasons boast, with truth, that 
they possess an universal language, which men of all lan¬ 
guages can understand. “An universal language,'’ says Mr. 
Locke,* “ has been much desired by the learned of many ages. 
It is a thing rather to be wished than hoped for. But it seems 
the Masons pretend to have such a thing among them." We 
who possess that language, can estimate its value, for we 
know that its eloquent tones have often won sympathy from the 
most unfeeling, and converted the indifferent stranger into the 
faithful brother. 

Lapicida. A Freemason. See Latomus. 

Latin Lodge. In the year 1784, Brown, the celebrated 
physician, organized the Roman Eagle lodge at Edinburgh, the 
whole work of which was conducted in the Latin language. 

Latomus. A Latin term derived from the Greek Xarofxo^ 
a stone-cutter. It is used in the sense of a Freemason in Mo- 
lart's Latin Register, quoted in the notes to Preston, note 17. 
A purer Latin word is lapicida, which Ainsworth defines “ a 
stone-cutter, a Freemason."f Architecto is used by some 
writers. 


* That is, if Leland's Manuscript be authentic. 

fThe 'Acta Latomorum,” a modern French work, states that the word 
latimus was first applied by the Jesuits to designate a Freemason. The 
use of it in 1429, by Molart, proves that this is not so. Ragon has very 
truly said that the statements of the 'Acta Latomorum ” require verifica¬ 
tion before they can be received as authentic. 

273 



LAW 


LEXICON OF FREEMASONRY. 


LEC 


Laws of Masonry. The laws of masonry are of two kinds, 
local and universal. The local laws are those enacted by Grand 
and subordinate lodges for the government of their members. 
These, of course, may be altered or annulled at the pleasure 
of the bodies who originally framed them. The universal 
laws are those handed down by universal consent from times 
immemorial, and which govern the fraternity throughout the 
world. These are irrevocable, for they constitute a part of 
the ancient landmarks. We will give an example of each kind. 
The rule regulating the amount of the fee to be paid on the ad¬ 
mission of candidates is a local law, and varies in every coun¬ 
try. But the law which declares that no woman can be ad¬ 
mitted, is universal, and controls every lodge on the face of 
the globe. 

Lebanon or Libanus. A mountain, or rather a range of 
mountains in Syria, extending from beyond Sidon to Tyre, 
and forming the northern boundary of Palestine. Lebanon is 
celebrated for the cedars which it produces, many of which 
are from 50 to 80 feet in height, and cover with their branches 
a space of ground, the diameter of which is still greater. Hi¬ 
ram, King of Tyre, in whose dominions Mount Lebanon was 
situated, furnished these trees for the building of the temple 
of Solomon. 

Lecture. Each degree of masonry contains a course of in¬ 
struction, in which the ceremonies, traditions, and moral in¬ 
struction appertaining to the degree, are set forth. This ar¬ 
rangement is called a lecture. Each lecture, for the sake of 
convenience, and for the purpose of conforming to certain 
divisions in the ceremonies, is divided into sections, the number 
of which have varied at different periods, although the sub¬ 
stance remains the same. According to Preston, the lecture 
of the first degree contains six sections; that of the second, 
four; and that of the third, twelve. But according to the 
arrangement adopted in this country, there are three sections 

274 


LEC 


LEXICON OF FREEMASONRY. 


LEC 


in the first degree, two in the second, and three in the 
third. 

In the Entered Apprentice’s degree, the first section de¬ 
scribes the proper mode of initiation, and supplies the means 
of qualifying us for our privileges, and of testing the claims of 
others. The second section rationally accounts for all the cere¬ 
monies peculiar to this degree. The third section explains the 
nature and principles of our institution, and instructs us in 
the form and construction of the lodge, furnishing, in con¬ 
clusion, some important lessons on the various virtues which 
should distinguish a Freemason. 

In the Fellow Craft’s degree, the first section recapitulates 
the ceremonies of passing a candidate. The second section 
gives an account of the ancient division of our institution into 
operative and speculative Masons, and, by striking emblems, 
directs the candidate to an attentive study of the liberal arts 
and sciences. 

In the Master’s degree, the first section illustrates the an¬ 
cient and proper mode of raising a candidate to this sublime 
degree. In the second section, the historical traditions of the 
order are introduced, and an important instance of masonic 
virtue is exerqplified. In the third section, our emblems are 
explained, and the construction of Solomon’s Temple de¬ 
scribed. 

There does not seem to have been any established system 
of lectures, such as now exist, previous to the revival of ma¬ 
sonry in the beginning of the eighteenth century. In 1720, De- 
saguliers and Anderson, the compilers of the Book of Constitu¬ 
tions, arranged the lectures for the first time in a catechetical 
form, from the old Charges and other masonic documents 
that were then extant. Of this system. Dr. Oliver informs 
us that the first lecture extended to the greatest length, but 
the replies were circumscribed within a very narrow compass. 
The second was shorter, and the third, called ' the Master’s 
Part,’ contained only seven questions, besides the explanations 


275 


LEC LEXICON OF FREEMASONRY. LEC 

and examinations.^’* The imperfection of these lectures 
loudly called for a revision of them, which was accordingly 
accomplished in 1732 by Brother Martin Clare, a man of talent, 
and afterwards a Deputy Grand Master. Clare’s amend¬ 
ments, however, amounted to little more than the addition of 
dy few moral and scriptural admonitions, and the insertion of a 
simple allusion to the human senses, and to the theological 
ladder. 

Subsequently, Thomas Dunckerley, who was considered as 
the most intelligent Mason of the day, extended and improved 
the lectures, and among other things first gave to the theo¬ 
logical ladder its three most important rounds. 

The lectures thus continued until 1763, when Hutchinson 
gave them an improved form, which was still further extended 
in 1772, by Preston, who remained for a long time the stand¬ 
ard. But at the union of the two Grand Lodges of England, 
in 1813, Dr. Hemming established that system which is now 
generally practised in the English lodges. 

The lectures of Preston were early introduced into this coun¬ 
try, having been, however, much modified by T. S. Webb, 
whose system has been the basis of all those taught since his 
day in the lodges of the United States. No changes of any 
importance have been made in the lectures, in this country, 
since their first introduction. 

These constitute the simple text of masonry, while the ex¬ 
tended illustrations which are given to them by an intelligent 
Master or Lecturer, and which he can only derive from a 
careful study of scripture, of history, of the manuscript 
lectures of the philosophical degrees, and lastly, of the 
published works of learned masonic writers, constitute the 
commentary, without which the simple text would be com¬ 
paratively barren and uninstructive. These commentaries are 
the philosophy of masonry, and without an adequate knowl¬ 
edge of them no brother can be entitled to claim our technical 


Symbol of Glory, Lect. I., p. 17. 

276 



LEG 


LEXICON OF FREEMASONRY. 


LEG 


title of '' a bright Mason.'' In relation to this subject, the 
following extract from the Freemason's Quarterly Review, 
published at London, deserves preservation.* 

‘‘ Our masonic society has to this day retained many inter¬ 
esting symbols in its instructions, when properly explained by 
a scientific Lecturer, and not garbled by ignorant pretenders, 
who, by dint merely of a good memory and some assurance, 
intrude themselves on a well-informed assembly of brethren, 
by giving a lecture not composed by themselves, but taught 
them verbatim” 


Lecturer. A brother of skill and intelligence, entrusted with 
the task of instructing the lodges in the proper mode of work, 
in the ceremonies, usages, legends, history, and science of the 
order. When the appointment emanates, as it always should, 
from a Grand Lodge, he is called a Grand Lecturer. 


Legend. A legend may properly be defined a traditional 
tale.f All countries and all religions have their legends. In 
the ancient mysteries there was always a legend on which 
much symbolical instruction was based. These legends of the 
mysteries, although they varied as to the subject of the his¬ 
tory in each, yet all agree in this, that they were funereal in 
their character—that they commemorated the death by violence, 
and the subsequent resurrection, of some favourite hero or 
hero-god^—and that beginning with lamentation they ended in 
joy. 

'' In like manner Freemasonry has its legends and allegor¬ 
ical references, many of them founded in fact, and capable of 
unquestionable proof, while others are based on Jewish tradi- 


* Vol. ii. p. 274. 

f The word is derived from the Latin legenda, things to be read/’ be¬ 
cause it was formerly the custom to read portions of some of the religious 
legends, which abound in the Roman Church to people at morning prayer. 

18 277 



LEV 


LEXICON OF FREEMASONRY. 


L-EW 


tions, and only invested with probability, while they equally 
inculcate and enforce the most solemn and important truths. * 
Of these legends, the one which may, by way of excellence, 
be called The Legend,’’ and which more particularly is con¬ 
nected with the Master’s degree, it may be supposed was sub- 
, stituted by our ancient brethren, when they united themselves 
at the Temple with the Dionysians, for the pagan and 
apocryphal legend of Bacchus, celebrated by that society.f 

Level. An emblem of equality. In the sight of God, who 
alone is great, all men are equal, subject to the same infirm¬ 
ities, hastening to the same goal, and preparing to be judged 
by the same immutable law. In this sense only do Masons 
speak of the equality which should reign in the lodge; but as 
“ peaceable subjects to the civil powers,” they deny the exist¬ 
ence of that revolutionary equality, which, levelling all distinc¬ 
tions of ranks, would tend to beget confusion, insubordina¬ 
tion, and anarchy in the state. 

The level is one of the working tools of a Fellow Craft, ad¬ 
monishing him, by its peculiar uses, of that vast level of time 
on which all men are travelling, to its limit in eternity. 

The level is also the jewel worn by the Senior Warden, as 
the distinctive badge of his office, reminding him that while 
he presides over the labours of the lodge, as the Junior Warden 
does over its refreshments, it is his duty to see that every 
brother meets upon the level, and that the principle of equality 
is preserved during the work, without which, harmony, the 
chief support of our institution, could not be preserved. 

Lewis, or Louveteau. The words lewis and louveteau, 
which, in their original meanings, import two very different 
things, have in masonry an equivalent signification—the 


* Oliver's Landmarks, vol. 1 . p. 399. 

t See the account of the union of the Dionysians with the Masons at 
the Temple, in the article ''Antiquity of Masonry," in this work. 

278 



LEW 


LEXICON OF FREEMASONRY. 


LEW 


former being used in England, and the latter in France, to 
designate the son of a mason. 

The English word lewis is a term belonging to operative 
masonry, and signifies an iron cramp, which is inserted in a 
cavity prepared for the purpose in any large stone, so as to give 
attachment to a pulley and hook, whereby the stone may be 
conveniently raised to any height, and deposited in its proper 
position. In this country, the lewis has not been adopted as 
a symbol of Freemasonry, but in the English ritual it is found 
among the emblems placed upon the Tracing Board of the 
Entered Apprentice, and is used in that degree as a symbol 
of strength, because by its assistance the operative mason is 
enabled to lift the heaviest stones with a comparatively tri¬ 
fling exertion of physical power. Extending the symbolic al¬ 
lusion still further, the son of a Mason is in England called a 
lewis, because it is his duty to support the sinking powers and 
aid the failing strength of his father, or, as Oliver has ex¬ 
pressed it, '' to bear the burden and heat of the day, that his 
parents may rest in their old age; thus rendering the evening 
of their lives peaceful and happy.’’ 

By the constitutions of England, a lewis, or son of a Mason, 
may be initiated at the age of eighteen, while it is required of 
all other candidates that they shall have arrived at the maturer 
age of twenty-one. The Book of Constitutions had prescribed 
that no lodge should make “ any man under the age of twenty- 
one years, unless by a dispensation from the Grand Master or 
his deputy.” The Grand Lodge of England, in its modern 
regulations, has availed itself of the license allowed by this 
dispensing power, to confer the right of an earlier initiation 
on the sons of Masons. 

The word louveteau, signifies, in French, a young wolf. The 
application of the term to the son of a Mason, is derived from 
a peculiarity in some of the initiations into the ancient mys¬ 
teries. In the mysteries of Isis, which were practised in Egypt, 
the candidate was made to wear the mask of a wolf’s head. 
Hence, a wolf and a candidate in these mysteries were often 

279 


LIB 


LEXICON OF FREEMASONRY. 


LIM 


used as synonymous terms. Macrobius, in his Saturnalia, 
says, in reference to this custom, that the ancients perceived 
a relationship between the sun, the great symbol in these mys¬ 
teries, and a wolf, which the candidate represented at his ini¬ 
tiation. For, he remarks, as the flocks of sheep and cattle fly 
,and disperse at the sight of the wolf, so the flocks of stars 
disappear at the approach of the sun's light. The learned 
reader will also recollect that in the Greek language lukos 
signifies both the sun and a wolf. 

Hence, as the candidate in the Isaic mysteries was called a 
wolf, the son of a Freemason in the French lodges is called a 
young wolf or a louveteau. 

The louveteau in France, like the lewis in England, is in¬ 
vested with peculiar privileges. He also is permitted to unite 
himself with the order at the early age of eighteen years. The 
baptism of a louveteau is sometimes performed by the lodge, 
of which his father is a member, with impressive ceremonies. 
The infant, soon after birth, is taken to the lodge room, where 
he receives a masonic name, dififering from that which he bears 
in the world; he is formally adopted by the lodge as one of 
its children, and should he become an orphan, requiring assist¬ 
ance, he is supported and educated by the fraternity, and 
finally established in life. 

In this country these rights of a lewis or a louveteau are not 
recognised, and the very names were, until lately, scarcely 
known, except to a few masonic scholars. 

Libanus. The Latin name of Lebanon, which see. 

Libation. The libation was a very ancient ceremony, and 
among the Greeks and Romans constituted an essential part of 
every sacrifice. The material of the libation dififered accord¬ 
ing to the dififerent deities in honour of whom they were made, 
but wine was the most usual. Libations are still used in some 
of the higher degrees of masonry. 

280 


LIB LEXICON OF FREEMASONRY. LIG 

Libertine. The man who lives without the restraint of 
conscience, licentiously violating the moral law, and paying no 
regard to the precepts of religion, is unworthy to become a 
member of that institution which boasts that its principles are 
intended to make all its members good men and true; and 
hence our Old Charges lay down a rule that '' a Mason is 
obliged, by his tenure, to obey the moral law; and if he rightly 
understands the art, he will never be a stupid atheist nor an 
irreligious libertine.” The word “ libertine ” in this passage 
is used in its primitive signification of a freethinker or disbe¬ 
liever in the truths of religion. 


Light. Light was the object, and its attainment the end, 
of all the ancient mysteries. In the Grecian system of initia¬ 
tion, the hierophant declared that all mankind, except the ini¬ 
tiated, were in darkness. In the Persian rites, the Divine 
Lights were displayed before the aspirant at the moment of 
illumination, and he was instructed by the Archimagus, that, 
at the end of the world, the bad should be plunged with Ahri- 
man into a state of perpetual darkness, while the good should 
ascend with Yazdan, upon a ladder, to a state of eternal light.* 
The Persians consecrated fire, as containing the principle of 
light, and the Druids worshipped the Sun as its eternal 
source. 

Freemasons, too, travel in search of spiritual light, which 
can be found only in the East, from whence it springs, and 
having attained its possession, they are thenceforth called the 
sons of light.” But the light of masonry is pure, as emanating 
from the source of all purity and perfection; and Masons, 
remembering that they are brought out of darkness into light, 
are admonished to let the light which is in them so shine be¬ 
fore all men, that their good works may be seen, and the great 
fountain of that light be glorified. See Darkness. 


Oliver, Signs and Symbols, p. 107. 

281 



LIL 


LEXICON OF FREEMASONRV". 


LIN 


Lily. The white lily is one of the field-flowers of Judea, 
and is repeatedly alluded to in the Scriptures, as an emblem of 
purity. It occupied a conspicuous place among the ornaments 
of the temple furniture. The brim of the molten sea was 
wrought with flowers of lilies, the chapiters on the tops of the 
^ pillars at the porch, and the tops of the pillars themselves, were 
adorned with the same plant. Sir Robert Ker Porter, describ¬ 
ing a piece of sculpture which he found at Persepolis, says, 
‘‘ Almost every one in this procession holds in his hand a figure 
like the lotos. This flower was full of meaning among the 
ancients, and occurs all over the East. Egypt, Persia, Pales¬ 
tine, and India, present it everywhere over their architecture 
in the hands and on the heads of their sculptured figures, 
whether in statue or in bas relief. We also find it in the sacred 
vestments and architecture of the tabernacle and temple of the 
Israelites, and see it mentioned by our Saviour, as an image 
of peculiar beauty and glory, when comparing the works of 
nature with the decorations of art. It is also represented in all 
pictures of the salutation of Gabriel to the Virgin Mary; and, 
in fact, has been held in mysterious veneration by people of 
all nations and times. ' It is the symbol of divinity, of purity, 
and abundance, and of a love most complete in perfection, char¬ 
ity, and benediction; as in Holy Scripture, that mirror of pur¬ 
ity, Susanna is defined Susa, which signified the lily flower, the 
chief city of the Persians, bearing that name for excellency. 
Hence, the lily’s three leaves in the arms of Erance, uieaneth 
Piety, Justice, and Charity.’ So far, the general impression of 
a peculiar regard to this beautiful and fragrant flower; but the 
early Persians attached to it a peculiar sanctity.” 

Line. The line is a cord, to the end of which a piece of lead 
is attached, so that it may hang perpendicularly. The line is 
one of the working tools of a Past Master. Operative masons 
make use of the line to prove that their work is duly perpen¬ 
dicular, but by it the Past Master is taught the criterion of 
moral rectitude, to avoid dissimulation in conversation and ac- 

282 


LIN 


LEXICON OF FREEMASONRY. 


LOD 


tion, and to direct his steps to the path which leads to a glorious 
immortality. 

Lines Parallel. See Parallel lines, 

Lingam. See Phallus, 

Lion of the Tribe of Judah. See Judah, 

Lodge. The room in which a regularly constituted body 
of Freemasons assemble, for the purposes connected with the 
institution, is called a lodge.* The term is also used to desig¬ 
nate the collection of Masons thus assembled; just as we use 
the word “ church to signify the building in which a congre¬ 
gation of worshippers assemble, as well as the congregation 
itself. 

Our English brethren, in their lectures, define a lodge to be 
an assembly of Masons, just, perfect, and regular who are 
met together to expatiate on the mysteries of the order; just, 
because it contains the volume of the sacred law, unfolded; 
perfect, from its numbers, every order of masonry being vir¬ 
tually present by its representatives, to ratify and confirm its 
proceedings; and regular, from its Warrant of Constitution, 
which implies the sanction of the Grand Master for the coun¬ 
try where the lodge is held.’’ 

A lodge of Freemasons must be legally constituted; that is, 
it must be in possession of a Charter or Warrant of Constitu¬ 
tion, emanating from the Grand Lodge in whose jurisdic¬ 
tion it is situated. This warrant must also be in full force, for 
if it has been revoked or recalled by the Grand Lodge from 
which it emanated, the lodge ceases to be legally constituted, 
and all its proceedings are void. A body of Masons assembled 


Ragon (Cours Philosophique) says that the word lodge is derived 
from the Sanscrit loga, which signifies the world. This is illustrated by 
our article on the Form of the Lodge. 

283 



LOD 


LEXICON OF FREEMASONRY. 


LOD 


to transact masonic business, without the authority of a war¬ 
rant of constitution, or under a warrant whose authority 
has been revoked, is styled a Clandestine Lodge,” and its 
members are called Clandestine Masons,” In thus meeting, 
they are guilty of a high masonic misdemeanor, and become, 
by the very act itself, expelled from the order. 

This restriction in respect to the constitution of a lodge did 
not always exist. Formerly any number of brethren"*" might 
assemble at any place for the performance of work, and when 
so assembled, were authorized to receive into the order, broth¬ 
ers and fellows, and to practice the rites of masonry. The 
ancient charges were the only standard for the regulation of 
their conduct. The Master of the lodge was elected pro 
tempore, and his authority terminated with the dissolution 
of the meeting over which he had presided, unless the lodge 
was permanently established at any particular place. To the 
general assembly of the craft, held once or twice a year, all the 
brethren indiscriminately were amenable, and to that power 
alone. But on the formation of Grand Lodges, this inherent 
right of assembling was voluntarily surrendered by the breth¬ 
ren and the lodges, and vested in the Grand Lodge. And fron? 
this time warrants of constitution date their existence.! 

In addition to this charter or warrant of constitution, every 
well regulated lodge is also furnished with a Bible, square, and 
compasses, which by their symbolic signification enlighten the 
mind of the Mason and guide him in the path of his duty. A 
lodge has also a peculiar form, support, and covering, and is 
supplied with furniture, ornaments, lights and jewels, all of 
which afford means of symbolic instruction, and are explained 
in the third section of the first lecture. 

Officers .—A lodge of Ancient York Masons is composed of 


* Our unwritten laws say that three must rule a lodge, five may hold a 
lodge, but only seven can make a lodge perfect. 

t The first warrant granted by the Grand Lodge of England, after its 
organization in 1717, is dated 1718. 

284 



LCD 


LEXICON OF FREEMASONRY. 


LOD 


the following officers. A Worshipful Master, a Senior and 
a Junior Warden, Treasurer, Secretary, Senior and Junior 
Deacon, and a Tyler. The latter is not necessarily a 
member of the lodge. To these, some lodges add two Stew¬ 
ards, and sometimes a chaplain. The Senior Deacon is always 
appointed by the Master, and the Junior by the Senior War¬ 
den. The Stewards are generally appointed by the Junior 
Warden. The Tyler is sometimes elected by the lodge, and 
sometimes appointed by the Master. The rest of the officers 
are always elected annually. 

The officers in a lodge of the French rite are more numer¬ 
ous, some corresponding, and others bearing no analogy to 
those in a York lodge. They are as follows: Le Venerable 
or Worshipful Master, Premier and Second Surveillants or 
Senior and Junior Wardens, Orator, Treasurer, Secretary, 
Hospitaler, or collector of alms, the Expert, combining the 
duties of the Senior Deacon and an examining committee, 
Master of Ceremonies, Architecte, who attends to the decora¬ 
tion of the lodge, and superintends the financial department, 
Archiviste or Librarian, Keeper of the Seal, Master of the 
Banquets or Steward, and Guardian of the Temple or Tyler. 

In lodges of the Scotch rite, there are, in addition to these, 
two Deacons, a Standard Bearer, and a Sword Bearer. 

In the rite of Misraim, the Wardens are called Assessors, 
and the Deacons, Acolytes. 

Symbolic Signification of the Lodge .—Symbolically a 
Mason’s lodge is a representation of the world. Its clouded 
canopy is an emblem of those mansions of unutterable bliss, 
where the Grand Master of the Universe forever reigns, whose 
all-seeing eye beholds, with unceasing complacency, the efforts 
of his creatures to do his will. To that abode of the blessed 
the Mason is taught to aspire, while the path is indicated by 
the theological ladder, whose principal rounds are faith, hope, 
and charity. The Sun, the eternal fountain of light, the un¬ 
wearied ruler of the day, shines in the lodge, a bright ex¬ 
ponent of his Creator’s power, while the Moon, the glorious 

285 


LOD 


LEXICON OF FREEMASONRY. 


LOD 


orb of night, repeats the lesson of divine munificence. Here, 
too, are we taught, that the vast universe over which this 
Omnipotence presides, was no work of chance, but that its 
foundations are laid in wisdom, supported by strength, and 
adorned with beauty. And as the presence of the Almighty 
illuminates with refulgent splendour the most distant recesses 
, of the universe, so is the lodge enlightened by the presence of 
his revealed will. And hence the Bible, as it is of all lights the 
most pure, is to the Mason the most indispensable. And, 
finally, as this world, vast in its extent and complicated in its 
motions, is governed and regulated with unceasing concord 
and harmony, so is the lodge controlled and directed by the 
same spirits of peace, which, emanating in brotherly love, 
relief, and truth, find their full fruition in universal charity. 

The lodge, technically speaking, is a piece of furniture made 
in imitation of the Ark of the Covenant, which was constructed 
by Bazaleel, according to the form prescribel by God himself, 
and which, after the erection of the Temple, was kept in the 
Holy of Holies. As it contained the table of the laws, the 
lodge contains the Book of Constitutions and the warrant of 
constitution granted by the Grand Lodge. 

Lodge Room. The Masons oi. the continent of Europe 
have a prescribed form or ritual of building, according to 
whose directions it is absolutely necessary that every hall for 
masonic purposes shall be erected. No such regulation exists 
among the fraternity of this country or Great Britain. Still 
the usages of the craft, and the objects of convenience in the 
administration of our rites, require that certain general rules 
should be followed in the construction of a lodge room. These 
rules relate to its position, its form, and its decorations. 

A lodge room should always, if possible, be situated due east 
and west. This position is not absolutely necessary, and yet it 
is so far so as to demand that some sacrifices should be made, if 
possible, to obtain so desirable a position. It should also be 
isolated, where it is practicable, from all surrounding build- 

286 


lod lexicon of freemasonry. lod 

ings, and should always be placed in an upper story. No lodge 
should ever be held on the ground floor. 

The form of a lodge room should be that of a parallelogram 
or oblong square, at least one-third larger from east to west 
than it is from north to south. The ceiling should be lofty, 
to give dignity to the appearance of the hall, as well as for the 
purposes of health, by compensating, in some degree, for the 
inconvenience of closed windows, which necessarily will de¬ 
teriorate the quality of the air in a very short time in a low 
room. The approaches to the lodge room, from without 
should be angular, for, as Oliver says, A straight entrance 
is unmasonic, and cannot be tolerated.’’* There should be 
two entrances to the room, which should be situated in the 
west, and on each side of the Senior Warden’s station. The 
one on his right hand is for the introduction of visitors and 
members, and leading from the Tyler’s room, is called the 
Tyler’s or the outer door; the other, on his left, leading from 
the preparation room, is known as the “ inner door,” and some¬ 
times called the northwest door.” The situation of these two 
doors, as well as the rooms with which they are connected, and 
which are essentially necessary in a well-constructed lodge 
room, may be seen from the diagram on the following page, 
which also exhibits the seats of the officers and the arrange¬ 
ment of the altar and lights. 


Book of the Lodge, p. 47. 

287 



North. 


LOD 


LEXICON OF FREEMASONRY, 


LOD 


East, 


Platform for ^ Platform for 

Past Masters. ^ Past Masters. 

* 


* 

Senior Deacon. 

* Treasurer. Secretary. * 


* 


Altar. 




* 


•uapjR^ joiunf ^ 

•p4BM9;s ^ 


Inner 

door 



c o 
*c ’£ 

<u 3 

in »—> 


Outer 

door 


Preparation Room. Door. Tyler’s Room. 


Door 


West. 

288 


South. 














LOG 


LEXICON OF FREEMASONRY. 


LOG 


The whole of the east end of the lodge should be elevated 
from the floor by a platform running across the room, and as¬ 
cended by three steps. The windows should be either in the 
roof of the building, or at least very high from the floor. The 
Helvetian ritual prescribes that the lower part of the window 
should be seven and a half feet from the surface of the floor. 
By these means our mysteries are adequately secured from the 
profanation of prying eyes.^' 

The decorations of a lodge should be altogether masonic. 
The following directions on this subject are given in the Hel¬ 
vetian ritual of building: 

“ A good lodge may be known by its ornaments. In most 
lodges, all sorts of decorations are heaped together, without 
the slightest attention to propriety. There should be no pic¬ 
ture, statue or emblem of heathen deities, nor any bust or pic¬ 
ture of heathen philosophers. The proper images or emblems 
are to be taken from the Bible, which alone contains the 
authentic records of ancient masonry. The decorations should 
be masonic emblems, intersecting triangles, the triple tau, 
square and compasses, death’s head, &c.; these, if properly 
managed, can be made highly ornamental.” 

The floor of the lodge should be covered with a carpet or oil 
cloth, made of a Mosaic pattern; and the ceiling, if painted, 
should represent the '' clouded canopy.” The curtains, 
cushions, &c., of a symbolic lodge, should be of light or sky- 
blue, and those of a chapter room scarlet. 


Logic. The art of reasoning, and one of the seven liberal 
arts and sciences, whose uses are inculcated in the second 
degree. The power of right reasoning, which distinguishes 
the man of sane mind from the madman and the idiot, is 
deemed essential to the Mason, that he may comprehend both 
his rights and his duties. And hence the unfortunate beings 
just named, who are without this necessary mental quality, are 
denied admission into the order. 

289 


LOU 


LEXICON OF FREEMASONRY. 


LUX 


Louveteau. See Lewis. 

Lowen. An old word, signifying, most probably, a disre¬ 
putable person. Webster defines lown, which seems to be the 
same word, without the old Saxon termination ea, a low 
fellow.’’ The word is found in the “ Ancient Charges at the 
constituting of a Lodge,” belonging to the Lodge of Antiquity, 
London. “Twelfthly, that a Master or Fellow make not a 
mould stone, square, nor rule, to no lowen, nor let no lowen 
worke within their lodge, nor without to mould stone.” 

Lustration. A purification by water. This was an in¬ 
dispensable pre-requisite to initiation into all the ancient mys¬ 
teries. The lustration in Freemasonry is mental. No aspirant 
can be admitted to participate in our sacred rites until he is 
thoroughly cleansed from all pollution of guilt. In some of 
the higher degrees of the Ancient and Accepted rite a lustra¬ 
tion or ablution is practised. 

Lux, Light. Freemasonry anciently received, among 
other names, that of “Lux,” because it is to be regarded as the 
doctrine of Truth, and in this sense may be said to be coeval 
with creation, as an emanation from the Divine Intelligence. 
Among the Rosicrucians, light was the knowledge of the 
philosopher’s stone, and Mosheim says that in chemical lan¬ 
guage the cross + was an emblem of light, because it contains 
within its figure the forms of the three letters, of which LVX 
or light is composed. 

Lux e Tenebris. Light out of darkness. A masonic 
motto, expressive of the object of masonry, and of what the 
true Mason supposes himself to have attained. 


290 


MAA 


LEXICON OF FREEMASONRY. 


MAK 


M. 

Maacha. In the loth degree of the Scotch Rite we are 
informed that certain traitors fled to “ Maacha king of Cheth,” 
by whom they were delivered up to King Solomon on his send¬ 
ing for them. In i Kings ii. 39, we find it recorded that two 
of the servants of Shimei fled from Jerusalem to Achish, son 
of Maachah king of Gath.’’ I am inclined to believe from this 
passage, that the carelessness of the early copyists of the ritual 
led to the double error of putting Cheth for Gath and of sup¬ 
posing that Maacha was its king instead of its king’s father. 
The manuscripts of the Scotch or Ancient and Accepted rite, 
too often copied by unlearned persons, show many such cor¬ 
ruptions of Hebrew names, which modern researches must 
eventually correct. 

Mac. A Hebrew word which is said to signify is smit¬ 
ten,” from the verb nacha to smite. This is not however 
a pure derivation. It may be the word pD mak, '' rotten¬ 
ness,” and in its appropriate place would then signify there 
is rottenness” or he is rotten” 

Mah. The Hebrew interrogative pronoun HD signifying 

‘^whatr 


Maher-Shalal-Hash-Baz. Four Hebrew words which the 
prophet Isaiah was ordered to write upon a tablet, and which 
were afterwards to be the name of his son. They signify, 
'' make haste to the prey, fall upon the spoil,” and were prog¬ 
nostic of the sudden attack of the Assyrians. They may be 
said, in their masonic use, to be symbolic of the readiness for 
action which should distinguish a warrior. 

Make. To make Masons ” is a very ancient term, used 
291 


MAL 


LEXICON OF FREEMASONRY. 


MAR 


in the oldest charges extant, as synonymous with the verb 
‘‘ initiate.’^ 

Mallet. One of the working tools of a Mark Master, hav¬ 
ing the same emblematic meaning as the common gavel in the 
Entered Apprentice’s degree. It teaches us to correct the 
irregularities of temper, and, like enlightened reason, to curb 
the aspirations of unbridled ambition, to depress the malignity 
of envy, and to moderate the ebullition of anger. It relieves 
the mind from all the excrescences of vice, and fits it, as a 
well wrought stone, for that exalted station in the great tem¬ 
ple of nature, to which, as an emanation of the Deity, it is 
entitled. 

The mallet or setting maul is also an emblem of the third 
degree, and is said to have been the implement by which the 
stones were set up at the temple. It is often improperly con¬ 
founded with the common gavel. 

Manual. Belonging to the hand, from the Latin manus, 
a hand. Masons are, in a peculiar manner, reminded by the 
hand, of the necessity of a prudent and careful observance of 
all their pledges and duties, and hence this organ suggests 
certain symbolic instructions in relation to the virtue of pru¬ 
dence. 

Mark. It is a plate of gold or silver, worn by Mark Mas¬ 
ters. The form is generally that of a Mark Master’s key¬ 
stone, within the circular inscription there being engraved a 
device, selected by the owner. This mark, on being adopted by 
a Mark Master, is recorded in the Book of Marks, and it is not 
lawful for him ever afterwards to exchange it for any other. 
It is a peculiar pledge of friendship, and its presentation by a 
destitute brother to another Mark Master, claims from the 
latter certain offices of friendship and hospitality, which are 
of solemn obligation among the brethren of this degree. 

Marks or pledges of this kind were of frequent use among 
the ancients, under the name of tessera hospitalis and ar- 

292 


MAR 


LEXICON OF FREEMASONRY. 


MAR 


rhabo/' The nature of the tessera liospitalis, or, as the Greeks 
called it, <TVfi^o\oi/y cannot be better described than in the 
words of the Scholiast on the Media of Euripides, v. 613, 
where Jason promises Medea, on her parting from him, to send 
her the symbols of hospitality which should procure her a kind 
reception in foreign countries. It was the custom, says the 
Scholiast, when a guest had been entertained, to break a die 
in two parts, one of which parts was retained by the guest, 
so that if, at any future period he required assistance, on 
exhibiting the broken pieces of the die to each other, the friend¬ 
ship was renewed. Plautus, in one of his comedies, gives us 
an exemplification of the manner in which these tesserae or 
pledges of friendship were used at Rome, whence it appears 
that the privileges of this friendship were extended to the 
descendents of the contracting parties. Poenulus is introduced, 
inquiring for Agorastocles, with whose family he had formerly 
exchanged the tessera. 

'' Ag. Antidimarchus' adopted son, 

If you do seek, I am the very man. 

Poen. How! do I hear aright? 

Ag. I am the son 
Of old Antidamus. 

Pcen. If so, I pray you 
Compare with me the hospitable die. 

Fve brought this with me. 

Ag, Prithee, let me see it. 

It is, indeed, the very counterpart 
Of mine at home. 

Pcen. All hail, my welcome guest. 

Your father was my guest, Antidamus. 

Your father was my honoured guest and then 
This hospitable die with me he parted.'’* 


Ag. Siquidem Antidimarchi quaeris adoptatitium. 
Ego sum ipsus quern tu quaeris. 

Pom. Hem! quid ego audio? 

19 


293 



MAR 


LEXICON OF FREEMASONRY. 


MAR 


These tesserae, thus used, like the Mark Master^s mark, for 
the purposes of perpetuating friendship and rendering its union 
more sacred, were constructed in the following manner: they 
took a small piece of bone, ivory or stone, generally of a square 
or cubical form, and dividing it into equal parts, each wrote 
his own name, or some other inscription, upon one of the 
pieces; they then made a mutual exchange, and, lest falling into 
other hands it should give occasion to imposture, the pledge 
was preserved with the greatest secrecy, and no one knew the 
name inscribed upon it except the possessor. 

The primitive Christians seem to have adopted a similar prac¬ 
tice, and the tessera was carried by them in their travels, as a 
means of introduction to their fellow Christians. A favourite 
inscription with them were the letters // K A, //., being the 
initials of Harr;/), Y109, Kyiov TLvevyia, or Father, Son and Holy 
Ghost. The use of these tesserae, in the place of written certi¬ 
ficates, continued, says Dr. Harris until the nth Century, at 
which time they are mentioned by Burchardus, Archbishop of 
Worms, in a visitation charge.* 

The arrhabo was a similar keepsake, formed by breaking a 
piece of money in two. The etymology of this word shows dis¬ 
tinctly that the Romans borrowed the custom of these pledges 
from the ancient Israelites. For it is derived from the Hebrew 
arahon, a pledge. 

With this detail of the customs of the ancients before us, we 
can easily explain the well-known passage in Revelation, ii. 17. 
'' To him that overcometh will I give a white stone, and in it a 

Ag. Antidamae me gpaatum esse. 

Pcen. Si ita est, tesseram. 

Confer re si vis hospitalem, eccam, attuli. 

Ag. Agedum hue ostende; est per probe; nam habeo domum. 

Pom. O mi hospes, salve multum; nam mihi tuus pater, 

Pater tuus ergo hospes, Antidamas fuit: 

Haec mihi hospitalis tessera cum illo fuit. 

Pomul. act. V., s. c. 2, ver. 85. 

Harris, Diss. on the Tess. Hospit., § vi. 

294 



MAR 


LEXICON OF FREEMASONRY. 


MAR 


new name written, which no man knoweth saving he that re 
ceiveth it.’’ That is, to borrow the interpretation of Harris, 
“ To him that overcometh will I give a pledge of my affection, 
which shall constitute him my friend, and entitle him to privi¬ 
leges and honours, of which none else can know the value or the 
extent.* 

Mark Man. According to masonic tradition, the Mark Men 
were the Wardens, as the Mark Masters were the Masters of 
the Fellow Craft Lodges,f at the building of the Temple. 
They distributed the marks to the workmen, and made the first 
inspection of the work, which was afterwards to be approved 
by the overseers. As a degree, the Mark Man is not recognized 
in America, and I am not aware that it is worked as such in 
England, although Carlyle gives us its ritual. Oliver, at least, 
mentions it only incidentally in his chronological catalogue. 

Mark Master. The 4th degree in the York rite. We are 
told in Holy Writ, that Solomon employed not less than 113,600 
craftsmen in the construction of the Temple. To control this 
vast multitude of workmen, to inspect their work with accuracy, 
and to pay their wages with punctuality and correctness, so 
that harmony might continue to exist among all, must have 
required a judicious system of government, in which every 
avenue to imposition was guarded with unceasing vigilance, 
and the very best means adopted of rewarding the industrious, 
and of discovering and punishing the idle. With such a system 
alone was it possible to construct an edifice of the size of Solo¬ 
mon’s Temple in but little more than seven years, while the 
Temple of Diana, at Ephesus, in every respect inferior to it. 


* Harris, Diss. on the Tess. Hospit., § vii. 

fOnly those working in the quarries were, I suppose, thus governed. 
The Fellow Crafts on Mount Lebanon were differently arranged. This 
is, however, all supposition, though a different theory would be incon¬ 
gruous with the history of the Mark degree. 

29s 



MAR 


LEXICON OF FREEMASONRY. 


MAR 


occupied the amazing period of two hundred and twenty years 
in building. This system of government, Mark Masters assert, 
is preserved in their degree, and its historical ceremonies consist 
principally in a recapitulation of the manner in which this work 
was conducted, exemplifying, by the relation of an event which 
is said to have occurred, the necessity of circumspection on the 
one part, and of honest industry on the other. The degree also 
inculcates the virtue of charity^ and draws still closer the bonds 
of mutual friendship, which unite us into one common brother¬ 
hood of love. 

In this country, the Mark Master's is the first degree given in 
a Royal Arch Chapter. Its officers are a Right Worshipful 
Master, Senior and Junior Wardens, Secretary, Treasurer, 
Senior and Junior Deacons, Master, Senior and Junior Over¬ 
seers. The degree cannot be conferred when less than six are 
present, who, in that case, must be the first and last three officers 
above named. The working tools are the Mallet and indenting 
Chisel, (which see.) 

Until lately the degree was not given in England, and 
Royal Arch Masons, arriving from that country, were obliged 
to be marked, before they could be permitted to enter the Amer¬ 
ican chapters. Uniformity is, however, now beginning to pre¬ 
vail, as Mark Masonry is practiced in many of the English 
lodges or chapters, although it is rather by the tolerance than 
the sanction of the Grand Lodge. Mark Masters' lodges were 
formerly sometimes organized independently of chapters, de¬ 
riving their warrants directly from a Grand Chapter. But such 
lodges have lately been forbidden by the revised constitution of 
the General Grand Chapter of the United States, and no longer 
exist in the States which acknowledge the supremacy of that 
body. 

Mark of the Craft. Masonic tradition informs us that, at 
the building of King Solomon's temple, every Mason was pro¬ 
vided with a peculiar mark, which he placed upon his work, 
to distinguish it from that of his fellows. By the aid of these 

296 



BENJAMIN FRANKLIN 






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MAR 


LEXICON OF FREEMASONRY. 


MAR 


marks the overseers were enabled, without difficulty, to trace 
any piece of defective work to the faulty workman, and every 
chance of imposition, among so large an assemblage of crafts¬ 
men as were engaged at the Temple, was thus effectually 
prevented. 

History confirms the truth of this tradition, because it clearly 
shows that a similar usage has always existed among operative 
Masons. These marks have been found at Spire, Worms, 
Strasburg, Rheims, Basle, and other places; and M. Didron.. 
who reported a series of observations,* on the subject of these 
Masons’ marks, to the Comite Historique des Arts et Monu- 
mens, of Paris, believes that he can discover in them references 
to distinct schools or lodges of Masons. He divides them into 
two classes: those of the overseers and those of the men who 
worked the stones. The marks of the first class consist of 
monogrammatic characters; those of the second, are of the na¬ 
ture of symbols, such as shoes, trowels, mallets, &c. 

A correspondent of the Freemason’s Quarterly Review states 
that similar marks are to be found on the stones which compose 
the walls of the fortress of Allahabad, which was erected in 
1542, in the East Indies. '' The walls,” says this writer, “ are 
composed of large oblong blocks of red granite, and are al¬ 
most everywhere covered by masonic emblems, which evince 
something more than mere ornament. They are not confined to 
one particular spot, but are scattered over the walls of the 
fortress, in many places as high as thirty or forty feet from 
the ground. It is quite certain that thousands of stones on the 
walls, bearing these masonic symbols, were carved, marked, and 
numbered in the quarry, previous to the erection of the 
building.” 

In the ancient buildings of England and France, these marks 
are to be found in great abundance. In a communication, on 
this subject, to the London Society of Antiquaries, Mr. Godwin 


* Quoted by Godwin, in the Archaeological Transactions, and by Oliver, 
in his Historical Landmarks. 


297 



MAR 


LEXICON OF FREEMASONRY. 


MAR 


states, that, in his opinion, these marks, if collected and com¬ 
pared, might assist in connecting the various bands of opera¬ 
tives, who, under the protection of the church—mystically 
united—spread themselves over Europe during the Middle 
Ages, and are known as Freemasons.^^ * Mr. Godwin de¬ 
scribes these marks, as varying in length from two to seven 
inches, and as formed by a single line, slightly indented, consist¬ 
ing chiefly of crosses, known masonic symbols, emblems of the 
Trinity and of eternity, the double triangle, trowel, square, &c. 

The same writer observes that, in a conversation, in Septem¬ 
ber, 1844, with a Mason at work on the Canterbury Cathedral, 
he ''found that many Masons {all who were Freemasons) had 
their mystic marks handed down from generation to genera¬ 
tion; this man had his mark from his father, and he received 
it from his grandfather.’’f 

Marshal. An officer common to several masonic bodies, 
whose duty is to regulate processions and other public 
solemnities. 

Martinism. A rite or modification of masonry, instituted 
at Lyons, in France, towards the end of the last century, by the 
Marquis de St. Martin. St. Martin was a disciple of Paschalis, 
the rite established by whom, in 1754, he attempted to reform..t. 
The degrees in Martin's rite were ten, divided into two classes 
or temples. The first temple comprised the degrees of Appren¬ 
tice, Fellow Craft, Master, Ancient Master, Elect, Grand Archi- 


* The Travelling Freemasons, who are described in this work under 
that title. 

f I refer the masonic student, who desires still further to investigate 
this interesting subject, to the 15th Lecture of Bro. Oliver’s Historical 
Landmarks; a work to which I have been deeply indebted in the course 
of my masonic studies. Godwin has also written learnedly on this topic, 
in various articles in the Archaeological Transactions, the Builder, and 
other periodicals. One of his articles I have caused to be re-published in 
the Southern and Western Masonic Miscellany, vol. ii. No. 12. 

X See the word Paschalis. 


2Q8 



MAS 


LEXICON OF FREEMASONRY. 


MAS 


tect, and Master of the Secret. The degrees of the second tem¬ 
ple were Prince of Jerusalem, Knight of Palestine, and Knight 
Kadosh. Martinism extended from Lyons into the principal 
cities of France, Germany, and even Russia.* 

Mason, Derivation of. The etymology of the words mason 
and masonry have afforded masonic writers an ample opportun¬ 
ity of exhibiting their research and ingenuity. Some have 
derived them from the Persian Magi, or disciples of Zoroaster; 
while Hutchinson offers the conjecture, that they are corrupted 
from the Greek A^fvcmqvpiov) a mystery, and Mvot 7 ]<;, one 
initiated into the ancient mysteries. He seems, too, to think 
that Mason may probably come from Ma(x) Sooj/, I seek 
what is safe, and Masonry from Mecrovpaveo), I am in the midst 
of heaven, or from the Hebrew Greek Ma^ovpcoO, one of the 
constellations of the zodiac. A writer in the European Maga¬ 
zine, for February, 1792, who signs himself George Drake, 
attributing to masonry a Druidical origin, derives Mason 
from what he calls may's on, or the men of May, on being men 
as in the French on dit, and may's on are, therefore, the Druids, 
whose principal celebrations were in the month of May. Lastly, 
we may add, as a curious coincidence, at least, that the Hebrew 
massang or masan, signifies a stone quarry. All 
these suggestions, however, seem to me to be more fanciful 
than true; it is more probable that the word must be taken in 
its ordinary signification of a worker in stone, and thus it in¬ 
dicates the origin of the order from a society of practical 
artificers. 

Masonry. Masonry is of two kinds, operative and specula¬ 
tive. Operative masonry is engaged in the construction of ma¬ 
terial edifices, by means of stone and marble; speculative ma¬ 
sonry is occupied in the erection of a spiritual temple, by means 
of symbolic instruction. The latter, which is also called Free- 


* Gavel, Hist. Pitt., p. 170. 
299 



MAS 


LEXICON OF FREEMASONRY. 


MAS 


masonry, adopts and symbolizes, for its sacred purpose, the im¬ 
plements and materials which are used in the former. Hence 
operative masonry is an art, and speculative, a science; and 
while the objects of the one are profane and temporal, those of 
the other are sacred and eternal. 

Mason’s Daughter. This is an androgynous degree, in¬ 
vented in the Western States, and given to Master Masons, 
their wives, and unmarried sisters and daughters. It refers to 
circumstances recorded in the xi. and xii. chapters of the Gospel 
of St. John. 

Master ad Vitam. Another name for the degree of Grand 
Master of all symbolic lodges, which see. 

Master, Grand. See Grand Master, 

Master in Israel. See Intendant of the Building, 

Master Mason. The third degree in all the different rites. 
In this, which is the perfection of symbolic or ancient craft 
masonry, the purest of truths are unveiled amid the most 
awful ceremonies. None but he who has visited the holy of 
holies, and travelled the road of peril, can have any conception 
of the mysteries unfolded in this degree. Its solemn observ¬ 
ances diffuse a sacred awe, and inculcate a lesson of religious 
truth—and it is not until the neophyte has reached this sum¬ 
mit of our ritual, that he can exclaim with joyful accents, in 
the language of the sage of old, ''Eureka, Eureka,'' I have 
found at last the long-sought treasure. In the language of the 
learned and zealous Hutchinson, somewhat enlarged in its 
allusion, “ the Master Mason represents a man under the 
doctrine of love, saved from the grave of iniquity, and raised 
to the faith of salvation. It testifies our faith in the resurrec¬ 
tion of the body, and, while it inculcates a practical lesson of 
prudence and unshrinking fidelity, it inspires the most cheering 

300 


MAS 


LEXICON OF FREEMASONRY. 


MAS 


hope of that final reward which belongs alone to the '' just made 
perfect.’’ 

This was the last and highest of the three degrees in exist¬ 
ence at the construction of the first temple, and it is, therefore, 
called “ the perfection of ancient craft masonry.” From the 
sublimity of the truths developed in it, and from the solemn 
nature of the ceremonies, it has received the appellation of the 
‘‘ sublime degree.” From this degree alone can the officers of 
a lodge be chosen; and, though Fellow Crafts are permitted 
to speak, the privilege of voting is confined to Master Masons. 

Master of a Lodge. The presiding officer, in a blue or sym¬ 
bolic lodge, is called “ the Worshipful Master.” In the French 
lodges, he is styled "" La Venerable ” when the lodge is opened 
in the first or second degree, and Le trh Venerable,” when 
in the third. The power of a Master in his lodge is absolute. 
He is the supreme arbiter of all questions of order, so far as 
the meeting is concerned, nor can any appeal be made from his 
decision to that of the lodge. He is amenable for his conduct 
to the Grand Lodge alone, and to that body must every com¬ 
plaint against him be made. For no misdemeanor, however 
great, can he be tried by his lodge, for, as no one has a right to 
preside there in his presence except himself, it would be absurd 
to suppose that he could sit as the judge in his own case. This 
is the decision that has been made on the subject by every 
Grand Lodge in the United States which has entertained the 
question, and it may be now considered as a settled law of ma¬ 
sonry. He is elected annually, but must have previously pre¬ 
sided as a Warden, except in the case of a newly constituted 
lodge, or where every Past Master and Warden, as well as the 
present Master, have refused to serve, or have died, resigned, 
or been expelled. He is, with his Wardens, the representative 
of his lodge in the Grand Lodge, and is there bound to speak, 
act, or vote, as the lodge shall, by resolution, direct him. The 
right of instruction forms a part of our ancient regulations. 
He is to be treated with the utmost reverence and respect while 

301 


MAS 


LEXICON OF FREEMASONRY. 


MAS 


in the chair, and his commands must be implicitly obeyed. The 
ancient charges on this subject are explicit. You are not to 
hold private committees, or separate conversation, without 
leave from the Master, nor to talk of any thing impertinent or 
unseemly, nor interrupt the Master; ***** but to pay due rev¬ 
erence to your Master, Wardens and Fellows, and put them to 
worship .’’—Ancient Charges, § vi. i. 

The jewels and furniture of the lodge are placed under the 
care of the Master, he being responsible to the lodge for their 
safe custody. It is his duty to see that the landmarks of the 
order be not infringed, that the regulations of the Grand Lodge 
and the by-laws of his own lodge be strictly enforced, that all 
his officers faithfully perform their duties, and that no in¬ 
eligible candidate be admitted. Fie has the right of congregat¬ 
ing his lodge whenever he thinks proper, and of closing it at 
any time that in his judgment may seem best. 

With respect to the removal of the lodge, the Master pos¬ 
sesses peculiar privileges according to the regulations of the 
Grand Lodge of England, adopted in 1735. By these no mo¬ 
tion for removal of the lodge can be made during the absence 
of the Master. But this is a merely local regulation, and does 
not appear, generally, to have been adopted by the fraternity in 
America. 

Lastly, the IMaster has particularly the charge of the war¬ 
rant of constitution, and is empowered to select his Senior Dea¬ 
con from among the Master Masons of the lodge. 

The jewel of the Master is a square; because, as the square is 
employed by operative Masons to fit and adjust the stones of a 
building, so that all the parts shall properly agree, so the Master 
of the lodge is admonished, by the symbolic meaning of the 
square upon his breast, to preserve that moral deportment 
among the members, which should ever characterize good Ma¬ 
sons, so that no ill-feeling or angry discussions may arise to 
impair the harmony of the meeting. 

I cannot better close this article than with the following ex¬ 
tract from the writings of Dr. Oliver, in relation to the qualifi- 

302 


MAS LEXICON OF FREEMASONRY. MAS 

cations of a Master of a lodge. I am decidedly of opinion that 
much general knowledge is necessary to expand the mind, and 
familiarize it with masonic discussions and illustrations, before 
a brother can be pronounced competent to undertake the ardu¬ 
ous duty of governing a lodge. A Master of the work ought to 
have nothing to learn. He should be fully qualified, not only 
to instruct the younger brethren, but to resolve the doubts of 
those who are more advanced in masonic knowledge; to re¬ 
concile apparent contradictions; to settle chronologies, and to 
elucidate obscure facts or mystic legends, as well as to answer 
the objections and to render pointless the ridicule of our unini¬ 
tiated adversaries.'’ * 

Master of Cavalry. An officer in a Council of Knights of 
the Red Cross, whose duties are, in some respects, similar to 
those of a Junior Deacon in a symbolic lodge. 

Master of Ceremonies. An officer found in many of the 
lodges of England, and in all of those of the Continent. His 
duties are principally those of a conductor of the candidate. 
The office is not recognised in the York ritual as practised in 
this country, though I think it is to be found in some of the 
lodges of New York, and perhaps occasionally elsewhere. 

Master of Dispatches. The Secretary of a Council of 
Knights of the Red Cross. 

Master of Finances. The Treasurer of a Council of 
Knights of the Red Cross. 

Master of Infantry. An officer in a Council of Knights of 
the Red Cross, whose duties are, in some respects, similar to 
those of a Senior Deacon in a symbolic lodge. 


Hist, of Initiation, Pref., p. x. 

303 



MAS 


LEXICON OF FREEMASONRY. 


Min 


Master of the Palace. An officer in a Council of Knights 
of the Red Cross, whose duties are peculiar to the degree. 

Mediterranean Pass. A side degree, sometimes conferred 
in this country on Royal Arch Masons. It has no lecture or 
legend. 

Meetings of a Lodge. The meetings of lodges are regular, 
and extra or emergent. Regular meetings are held under the 
provision of the by-laws, but extra meetings are called by the 
order of the Worshipful Master. It is one of the ancient laws, 
that no extra meeting can alter, amend, or expunge the pro¬ 
ceedings of a regular meeting. The meetings of lodges are 
termed communications,’’ and this word should always be used 
in the minutes, summonses, and other masonic documents. 

Melchisedek. King of Salem, and a Priest of the Most 
High God, of whom all that we know is to be found in the pas¬ 
sages of Scripture read at the conferring of the degree of 
High Priesthood. Some theologians have supposed him to have 
been Shem, the son of Noah. 

Melita. The ancient name of the island of Malta. 

Memphis, Rite of. A Masonic rite, established at Paris, 
in 1839, by J. A. Marconis and E. N. Mouttet. It afterwards 
extended to Brussels and Marseilles. It was composed of 
ninety-one degrees, and is said to have been a modification of 
the rite of Misraim. Its existence has been ephemeral, for it 
is now extinct. 

Menatzchim. The overseers at the building of the Temple, 
amounting to 3300. See i Kings v. 15, and 2 Chron. ii, 18. 

Middle Chamber. The middle chamber is thus described 

304 


MIN 


LEXICON OF FREEMASONRY. 


MIS 


in the ist book of Kings. ‘^And against the wall of the house 
he built chambers round about, against the walls of the house 
round about, both of the temple and of the oracle: and he made 
chambers round about: the nethermost chamber was five cubits 
broad, and the middle was six cubits broad, and the third was 
seven cubits broad: for without in the wall of the house he 
made narrowed rests round about, that the beams should not 
be fastened in the walls of the house. The door for the mid¬ 
dle chamber was in the right side of the house: and they went 
up with winding stairs into the middle chamber, and out of the 
middle into the third.'’—i Kings, vi. 5, 6, 8. 

These chambers, after the temple was completed, served for 
the accommodation of the priests when upon duty; in them they 
deposited their vestments and the sacred vessels. But the 
knowledge of the purpose to which the middle chamber was 
appropriated, while the temple was in the course of construc¬ 
tion, is only preserved in masonic tradition. 

Minutes. The minutes of the proceedings of the lodge 
should always be read just before closing, that any alterations 
or amendments may be proposed by the brethren; and again 
immediately after opening at the next communication, that they 
may be confirmed. But the minutes of a regular communica¬ 
tion are not to be read at a succeeding extra one, because, as the 
proceedings of a regular communication cannot be discussed at 
an extra, it would be unnecessary to read them; for, if incor¬ 
rect, they could not be amended until the next regular com¬ 
munication. 

Misraim, Rite of. This rite was composed, in 1805,* by 
several Masons who had been refused admission into the Su¬ 
preme Council of the Scotch rite, which had been organized 


* Oliver says it was founded in 1782, but I think he confounds the 
Egyptian masonry, of Cagliostro, with the rite of Misriam. Clavel is my 
authority for the date. 


305 



MIS 


LEXICON OF FREEMASONRY. 


UlS 


during that year, at Milan. In 1814, it was established in 
France, and, in the following year, the lodge of ''Arc-en-ciel” 
was constituted at Paris. Unsuccessful attempts were made to 
extend this rite, during the succeeding years, to Belgium, Swe¬ 
den, and Switzerland; and, in 1820, it was carried over to Ire¬ 
land, where it is said still to exist, but in a languishing condi¬ 
tion. At present but three lodges at Paris acknowledge this 
rite, whose ''Puissance Supreme” or centre of government, 
is placed in that city. The Grand Orient of France has never 
recognised this rite as a part of masonry. The rite of Misraim, 
or, as it is sometimes called, the rite of Egypt, consists of 90 
degrees, divided into 4 series and 17 classes. Some of these 
degrees are entirely original, but many of them are borrowed 
from the Scotch rite. 

For the gratification of the curious inspector, the following 
list of these degrees is subjoined. The titles are translated as 
literally as possible from the French. 


I. Series—Symbolic. 

1st Class: i. Apprentice; 2, Fellow Craft; 3, Master. 2d 
Class: 4, Secret Master; 5, Perfect Master; 6, Master through 
Curiosity; 7, Master in Israel; 8, English Master. 3d Class: 
9, Elect of Nine; 10, Elect of the Unknown; ii. Elect of 
Fifteen; 12, Perfect Elect; 13, Illustrious Elect. 4th Class: 
14, Scotch Trinitarian; 15, Scotch Fellow Craft; 16, Scotch 
Master; 17, Scotch panisiere; 18, Master of the Scottish rite; 
19, Elect of three; 20, Scotch Master of the sacred vault of 
James VI.; 21, Scotch Master of St. Andrew, ^th Class: 22, 
Architect; 23, Grand Architect; 24, Architecture; 25, Appren¬ 
tice Perfect Architect; 26, Fellow Craft Perfect Architect; 27, 
Master Perfect Architect; 28, Perfect Architect; 29, Sublime 
Scotch Master; 30, Sublime Scotch Master of Heroden. 6ih 
Class: 31, Royal Arch; 32, Grand Axe; 33, Sublime Knight 
of Election, Chief of the ist Series. 

306 


MIS 


LEXICON OF FREEMASONRY. 


MIS 


11. Series—Philosophic. 

yth Class: 34, Knight of the Sublime Election; 35, Prus¬ 
sian Knight; 36, Knight of the Temple; 37, Knight of the 
Eagle; 38, Knight of the Black Eagle; 39, Knight of the Red 
Eagle; 40, White Knight of the East; 41, Knight of the East. 
8th Class: 42, Commander of the East; 43, Grand Commander 
of the East; 44, Architect of the Sovereign Commanders of the 
Temple; 45, Prince of Jerusalem, gth Class: 46, Sovereign 
Prince Rose Croix of Kilwinning and Heroden; 47, Knight of 
the West; 48, Sublime Philosophy; 49, Chaos the first, dis¬ 
creet; 50, Chaos the second, wise; 51, Knight of the Sun. 10th 
Class: 52, Supreme Commander of the Stars; 53, Sublime 
Philosopher; 54, First degree of the Key of Masonry, Minor; 
55, Second degree, Washer; 56, Third degree, Bellows-blower; 
57, Fourth degree, Caster; 58, Freemason Adept; 59, Sovereign 
Elect; 60, Sovereign of Sovereigns; 61, Master of Lodges; 62, 
Most High and Most Powerful; 63, Knight of Palestine; 64, 

Knight of the White Eagle; 65, Grand Elect Knight K-H; 

66, Grand Inquiring Commander, Chief of the 2d Series. 

III. Series—Mystical. 

11th Class: 67, Benevolent Knight; 68, Knight of the 
Rainbow; 69, Knight of B. or Hhanuka, called Hynaroth; 70, 
Most wise Israelitish prince; 12th Class: 71, Sovereign Prince 
Talmudim; 72, Sovereign Prince Zadkim; 73, Grand Haram. 
i^th Class: 74, Sovereign Grand Prince Haram; 75, Sove¬ 
reign Prince Hassidim. 14th Class: 76, Sovereign Grand 
Prince Hassidim; 77, Grand Inspector Intendant, Regulator- 
General of the Order, Chief of the 3d Series. 

IV. Series—Cabalistic. 

i^th and i6th Classes: 78, 79, 80, 81, 82, 83, 84, 85, 86, 
degrees whose names are concealed from all but the possessors. 
lyth Class: 87, Sovereign Grand Princes, constituted Grand 

307 


MIT 


LEXICON OF FREEMASONRY. 


MIT 


Masters, and legitimate representatives of the order for the 
First Series; 88, Ditto for the Second Series; 89, Ditto for the 
Third Series; 90, Absolute Sovereign Grand Master, Supreme 
Power of the Order, and Chief of the 4th Series. 

The chiefs of this rite claim the privilege, which, of course, 
has never been conceded to them, of directing and controlling 
all the other rites of Freemasonry, as their common source. 
From an examination of a part of its ritual, and the perusal of 
some of its official publications, I am inclined to believe the as¬ 
sertion of its friends, who claim for it an eminently philosophical 
character. The organization of the rite is, however, too com¬ 
plicated and diffuse to have ever been practically convenient. 
Many of its degrees were founded upon, or borrowed from, 
the Egyptian rites, and its ritual is said to be a very close imi¬ 
tation of the ancient system of initiation. 

The legend of the third degree in this rite is abolished. 
HAB is said to have returned to his family, after the comple¬ 
tion of the Temple, and to have passed the remainder of his 
days in peace and opulence. The legend, substituted by the 
rite of Misraim for that admitted by all the other rites, is 
carried back to the days of Lamech, whose son Jubal, under 
the name of Hario-Jubal-Abi, is reported to have been slain 
by three traitors, Hagava, Hakina, and Haremda.* 

Mithras, Mysteries of. The mysteries of Mithras were 
celebrated in Perisa. They were instituted by Zeradusht, or 
Zoroaster, an Eastern sage, concerning whose era the learned 
are unable to agree, some placing it in the reign of Darius 
Hystaspes, and others contending that he lived centuries be¬ 
fore the reign of that monarch. Zoroaster reformed the 
doctrines of the Magi, and established a theology which was 
adopted as the religion of the Persians, Chaldeans, Parth- 
ians, Medes, and other neighbouring nations. According to 

* See a singular work, published in 1835, Paris, by Marc Bedarride, 
one of the chiefs of the rite, under the title of ** De VOrdre Macon- 

nique de Misraim/' pp. 25 and 118. 

308 



MIT 


LEXICON OF FREEMASONRY. 


MIT 


the Zend Avesta, the sacred book in which these doctrines 
are contained, the Supreme Being, whose name signifies 
‘‘ Time without bounds,'' created Light in the beginning; out 
of this light proceeded Ormuzd, or the principle of light, 
who, by his omnific word, created the world. He produced 
also the superior genii, Amshaspands, who surround his 
throne, as the messengers of his will, and the inferior genii, 
Izeds, who are the guardian angels of the world, and whose 
chief is Mithras. The Supreme Being also created Ahriman, 
the principle of darkness, and the Dives, or evil genii under 
him. These are incessantly at war with Ormuzd, endeavour¬ 
ing to corrupt the virtue and destroy the happiness of the 
human race. But their efforts, the Zend Avesta declares, are 
vain; for, assisted by the Izeds, the triumph of the good prin¬ 
ciple has been resolved in the secret decrees of the Supreme 
Being. 

Mithras resided in the sun, and hence that luminary was 
worshipped as the abode of the God of Light. He was repre¬ 
sented as a young man covered with a Phrygian turban, and 
clothed in a mantle and tunic. He presses with his knee upon 
a bull, one of whose horns he holds in his left hand, while 
with the right he plunges a dagger into his neck. This was 
an evident allusion to the power of the sun when he is in 
the Zodiacal sign of Taurus. In Persia, the mysteries of 
Mithras were celebrated at the winter solstice; in Rome, where 
they were introduced in the time of Pompey, at the vernal 
equinox. 

They were divided into seven degrees, and the initiation 
consisted of the most rigorous trials, sometimes even termi¬ 
nating in the death of the aspirant. No one, says Gregory 
Nazianzen, could be initiated into the mysteries of Mithras, 
unless he had passed through all the trials, and proved him¬ 
self passionless and pure.* The aspirant at first underwent 


Orat. Cont. Julian, 
or punishments, 

20 


Appropriately does he call these trials 

309 



MIT 


LEXICON OF FREEMASONRY. 


MIT 


the purifications by water, by fire, and by fasting; after which 
he was introduced into a cavern representing the world, on 
whose walls and roof were inscribed the celestial signs.* Here 
he submitted to a species of baptism, and received a mark 
on his forehead. He was presented with a crown on the point 
of a sword, which he was to refuse, declaring at the same 
time, Mithras alone is. my crown.’’ He was prepared, by 
anointing him with oil, crowning him with olive, and cloth¬ 
ing him in enchanted armour, for the seven stages of initia¬ 
tion through which he was about to pass. These commenced 
in the following manner: In the first cavern he heard the howl¬ 
ing of wild beasts, and was enveloped in total darkness, ex¬ 
cept when the cave was illuminated by the fitful glare of 
terrific flashes of lightning. He was hurried to the spot 
whence the sounds proceeded, and was suddenly thrust by 
his silent guide through a door into a den of wild beasts, 
where he was attacked by the initiated in the disguise of lions, 
tigers, hyenas, and other ravenous beasts. Hurried through 
this apartment, in the second cavern he was again shrouded 
in darkness, and for a time in fearful silence, until it was 
broken by awful peals of thunder, whose repeated reverbera¬ 
tions shook the very walls of the cavern, and could not fail 
to inspire the aspirant with terror. He was conducted through 
four other caverns, in which the methods of exciting astonish¬ 
ment and fear were ingeniously varied. He was made to swim 
over a raging flood; was subjected to a rigorous fast; exposed 
to all the horrors of a dreary desert; and finally, if we may 
trust the authority of Nicaetas, after being severely beaten 
with rods, was buried for many days up to the neck in snow. 
In the seventh cavern or Sacellum, the darkness was changed 
to light, and the candidate was introduced into the presence of 


* According to TertulHan, his entrance was opposed by a drawn sword, 
from which, in the obstinacy of his perseverance, he often received more 
than one wound. 


310 



MIT 


LEXICON OF FREEMASONRY. 


MOD 


the Archimagus, or chief priest, seated on a splendid throne, 
and surrounded by the assistant dispensers of the mysteries. 
Here the obligation of secrecy was administered, and he was 
made acquainted with the sacred words, among which the 
Tetractys or ineffable name of God was the Principal. He 
received also the appropriate investiture,* and was instructed 
in the secret doctrines of the rites of Mithras, of which the 
history of the creation, already recited, formed a part. The 
mysteries of Mithras passed from Persia into Europe, and 
were introduced into Rome in the time of Pompey. Here they 
flourished with various success, until the year 378, when they 
were prescribed by a decree of the Senate, and the sacred cave, 
in which they had been celebrated, was destroyed by the Preto- 
rian prefect. 


Mitre. One of the vestments of the High Priest of a Royal 
Arch Chapter. See High Priest of the Jews. 


Modern Masons. The terms. Ancient and Modern Ma¬ 
sons, are no longer known to the craft as distinctive appella¬ 
tions of any classes of the fraternity; but the time has not long 
past when the masonic world was convulsed by the contro¬ 
versies of the two bodies who assumed these titles. As an im¬ 
portant part of the history of our order, it is therefore neces- 


* This investiture consisted of the Kara or conical cap, and candys or 
loose tunic of Mithras, on which was depicted the celestial constellations, 
the zone, or belt, containing a representation of the figures of the zodiac, 
the pastoral staff or crozier, alluding to the influence of the sun in the 
labours of agriculture, and the golden serpent, which was placed in his 
bosom as an emblem of his having been regenerated and made a disciple 
of Mithras, because the serpent, by casting its skin annually, was con¬ 
sidered in these mysteries as a symbol of regeneration.—See Maurice's 
Indian Antiquities, vol. v., ch. 4. 


31I 



MOD 


LEXICON OF FREEMASONRY. 


MOD 


sary that I should briefly relate the origin of the words, 
Modern and Ancient Masons,"^ 

In the commencement of the eighteenth century, the uni¬ 
versal name by which the whole mystic family was known, was 
that of ‘‘ Free and Accepted Masons.'’ At that period there 
were in England two Grand Lodges, the Grand Lodge of Eng¬ 
land, seated at London, and governing the southern part of the 
kingdom, and the Grand Lodge of all England, placed at York, 
and extending its jurisdiction over the northern counties. 
These bodies at first maintained a friendly intercourse, which 
was, however, at length interrupted by the officious inter¬ 
ference of the Grand Lodge at London, in granting warrants 
to lodges under the jurisdiction of the Grand Lodge at York. 
At this time, in 1738, under the Grand Mastership of the 
Marquis of Carnarvon, some of the brethren, becoming dis¬ 
satisfied with certain proceedings of the Grand Lodge of Eng¬ 
land, seceded from that body, and assumed, without authority, 
the title of York Masons. In the next year. Lord Raymond 
being Grand Master, the secessions continuing, the Grand 
Lodge of England attempted to check the evil by passing votes 
of censure on the most refractory, and by enacting laws to dis¬ 
courage these irregular associations. In consequence of these 
measures, the seceders immediately declared themsielves in¬ 
dependent, and assumed the appellation of Ancient Masons. 
They propagated an opinion, that the ancient tenets and usages 
of masonry were preserved by them, and that the regular 
lodges, being composed of Modern Masons, had adopted new 
plans, and were not to be considered as acting under the old 
establishment.! 

They therefore, organized a Grand Lodge, the authority for 


*The subject has already been alluded to in the article on Grand 
Lodges, and it is, therefore, unavoidable, that I should here be guilty of 
repetition for the purposes of facility of reference, and to preserve the 
continuity of the narrative. 

f Preston, Illust. of Masonry, p. 189. 

312 



MOD 


LEXICON OF FREEMASONRY. 


MOD 


which they professed to derive from the ancient body at York; 
called themselves ''Ancient York Masons;” and constituted 
several subordinate lodges. The brethren who still adhered to 
the Grand Lodge of England, continued to style themselves 
" Free and Accepted Masons,” but were stigmatized by their 
opponents with the name of Moderns, the most opprobrious 
epithet that can be applied to a masonic body. The dissensions 
between these bodies were disseminated into foreign coun¬ 
tries, where each body constituted lodges, and were continued 
in England until the year 1813, when they were happily united 
during the Grand Mastership of the Duke of Sussex. Before 
that period, in some countries, and shortly after it in others, 
the union had elsewhere taken place,* and the two terms of 
Ancient and Modern Masons now exist only in the records of 
the past. 

With respect to the real differences between these two 
bodies, they appear to have existed rather in name, than in 
fact. Dermott, an Ancient Mason, with an illiberal desire 
of injuring the reputation of his opponents, asserts that " a 
very material difference exists between the Ancient and Mod¬ 
ern Masons;” but Dalcho, who was also an Ancient York, but 
acquainted with both systems, declares that " the difference in 
point of importance, was no greater than it would be to dis¬ 
pute, whether the glove should he placed first upon the right 
hand, or on the left” The question, however, is definitely 
settled by the report of the Committees of Conference of the 
two Grand Lodges of Ancient York, and Free and Accepted 
Masons, of South Carolina, who met for the purpose of mutu¬ 
ally examining the work, preparatory to the confirmation of 
the articles of the Union, which took place between these 
bodies in 1817. On that occasion the joint committees re¬ 
ported, " That from the reciprocal examinations by the several 
committees already had in Grand Lodge, it doth appear that 


* They were united in Massachusetts as early as 1792, and in South 
Carolina in 1817. 


313 



MON 


LEXICON OF FREEMASONRY. 


MOP 


there exists no difference in the mode of entering, passing and 
raising, instructing, obligating, and clothing brothers in the 
respective Grand Lodges.'' 

Monitor. Those manuals, published for the convenience 
of lodges, and containing the charges, general regulations, em¬ 
blems, and account of the public ceremonies of the order, are 
called Monitors. The instruction in these works is said to be 
Monitorial to distinguish it from esoteric instruction, which is 
not permitted to be written, and can be obtained only in the pre¬ 
cincts of the lodge. 

Monitor, Secret. See Secret Monitor. 

Moon. If the moon is found in our lodges bestowing her 
light upon the brethren, and instructing the Master to imi¬ 
tate, in his government, the precision and regularity with which 
she presides over the night, we shall find her also holding a 
conspicuous place in the worship of the first seceders from the 
true spirit of Freemasonry. In Egypt, Osiris was the sun, 
and Isis the moon; in Syria, Adonis was the sun, and Ashto- 
roth the moon; the Greeks adored her as Diana, and Hecate; 
in the mysteries of Ceres, while the hierophant or chief priest 
represented the Creator, and the torch bearer the sun, the 
ho epi bomos, or officer nearest the altar, represented the moon. 
In short, moon-worship was as widely disseminated as sun- 
worship. Masons retain her image in their rites, because the 
lodge is a representation of the universe, where as the sun 
rules over the day, the moon presides over the night; as the 
one regulates the year, so does the other the months, and as 
the former is the king of the starry hosts of heaven, so is 
the latter their queen; but both deriving their heat, and light, 
and power from him, who, as a third and* the greatest light, 
the master of heaven and earth, controls them both. 

Mopses. In 1738 Pope Clement XII. had issued a Bull, 

314 


MOR 


LEXICON OF FREEMASONRY. 


MOR 


condemning and forbidding the practise of the rites of Free¬ 
masonry. Several brethren in the Catholic States of Germany, 
unwilling to renounce the order, and yet fearful of offending 
the ecclesiastical authority, formed in 1740, under the name 
of Mopses, what was pretended to be a new association, de¬ 
voted to the papal hierarchy, but which was in truth nothing 
else than Freemasonry under a less offensive appellation. It 
was patronized by the most illustrious persons of Germany, 
and many Princes of the Empire were its Grand Masters. The 
title is derived from the German word mops, signifying a 
young mastiff', and was indicative of the mutual fidelity and 
attachment of the brethren, these virtues being characteristic 
of that noble animal. 

In 1776, the Mopses became an androgynous order, and ad¬ 
mitted females to all the offices, except that of Grand Master, 
which was held for life. There was, however, a Grand 
Mistress, and the male and female heads of the order alter¬ 
nately assumed, for six months each, the supreme authority. 


Morality of Freemasonry. No one who reads our an¬ 
cient charges can fail to see that Freemasonry is a strictly 
moral institution, and that the principles which it inculcates 
inevitably tend to make the brother, who obeys their dictates, 
a more virtuous man. What this morality is, has been so well- 
defined in a late address before one of our Grand Lodges, that 
nothing I could say would add strength to the sentiment, or 
beauty to the language. 

The morality of masonry requires us to deal justly with 
others; not to defraud, cheat, or wrong them of their just 
dues and rights. But it goes farther; regarding all as the 
children of one great father, it regards man as bound by piety, 
masonic morality, and fraternal bonds, to minister to the wants 
of the destitute and afflicted; and that we may be enabled to 
fulfil this high bcnest of humanity, it strictly enjoins industry 
and frugality, that so our hands may ever be filled with the 

315 


MOR 


LEXICON OF FREEMASONRY. 


MOR 


means of exercising that charity to which our hearts should 
ever dispose us.’' * 

Morgan, William. Was born in Virginia, in 1776, where 
he learned the trade of a stone mason. In 1821 he was en¬ 
gaged in the brewery business, in upper Canada, near York. 
His brewery being destroyed by fire, he then went to Batavia 
in 1823, where he was admitted to Wells Lodge as a visitor. 
On May 23, 1825, at LeRoy, New York, in Western Star Chap¬ 
ter, he was made a Royal Arch Mason. A chapter of Royal 
Arch Masons was organized at Batavia, and it is said that 
William Morgan applied for membership and was rejected. 
William Morgan and Daniel C. Miller, who conducted a weekly 
newspaper at Batavia, New York, concocted a scheme to di¬ 
vulge the secrets of Freemasonry. Being aggrieved at the 
Masons, they gave notice of their intention to print and dis¬ 
tribute publicly an expose of all the secrets of Freemasonry. 
Morgan boasting, “ that he would then get even with the 
Masons for rejecting him as a member of the Chapter at 
Batavia.” William Morgan disappeared in September, 1826, 
but there was no evidence that the Masons had anything to 
do with his disappearance. 

Moriah, Mount. A hill on the northeast side of Jerusalem, 
once separated from the hill of Acra, by a valley, which was 
filled up by the Asmoneans, and the two hills converted into 
one. In the time of David, it stood apart from the city and 
was under cultivation, for here was the threshing floor of 
Oman the Jebusite, which David bought for the purpose of 
erecting on it an altar to God. Here also Abraham is sup¬ 
posed to have been directed to offer up his son Isaac. On 
Mount Moriah, Solomon afterwards erected the Temple, when 
it was included within the walls of the city. Mount Gihon, the 


* Address before the 
Henkle, G. O. 1844. 


Grand Lodge of Kentucky, by Rev. M. M. 


316 




MOS 


LEXICON OF FREEMASONRY. 


MOS 


Hill of Gareb, and especially Mount Calvary, are to the west¬ 
ward of Mount Moriah. 

Mount Moriah is represented by the ground floor of the 
lodge, and on it the three grand offerings of masonry were 
made. See Ground floor of the Lodge. 

Mosaic Pavement. Mosaic work consists of innumerable 
little stones, of different colours, closely united together, so 
as to imitate a painting. The floor of the tabernacle, and the 
pavement of Solomon’s temple, are said to have been thus con¬ 
structed.* The Mosaic pavement, in imitation of this pave¬ 
ment of the temple, is an ornament of the lodge, and is illus¬ 
trated in the Entered Apprentice’s degree. It is surrounded by 
a richly inlaid or tessellated border, commonly called the in¬ 
dented tessel, and has in its centre a blazing star. The variety 
of colours in the pavement, is a fit emblem of human life, a 
mingled scene of virtue and vice^, of happiness and misery; 
to-day '' our feet tread in prosperity, to-morrow we totter on 
the uneven paths of weakness, temptation, and adversity;” 
the tessellated border, rich in the adornments of figure and 
colour, represents the many blessings which surround us, and 
of which not even the most lowly are entirely destitute; while 
the blazing star, like that bright meteor which of old directed 
the steps of the wise men of the East, still points to that 
eternal source from which each blessing flows. 

Most Excellent. The style given to a Royal Arch Chapter, 
and to its presiding officer, the High Priest. 

Most Excellent Master. The 6th degree in the York rite. 
Its history refers to the dedication of the Temple by King 
Solomon, who is represented by its presiding officer, under the 


* The term Mosaic is supposed to have been derived from the fact that 
Moses thus constructed the floor of the tabernacle. Mosaic or tesselated 
pavements were very common among the ancients. 

317 



MOS 


LEXICON OF FREEMASONRY. 


MYS 


title of Most Excellent. Its officers are the same as those in 
a symbolic lodge. 

Most Worsphipful. The style given to a Grand Lodge, 
and to its presiding officer, the Grand Master. 

Music. One of the seven liberal arts and sciences, whose 
beauties are inculcated in the Fellow Craft’s degree. Music 
is recommended to the attention of Masons, because as the 
'' concord of sweet sounds ” elevates the generous sentiments 
of the soul, so should the concord of good jEeeling reign among 
the brethren, that by the union of friendship and brotherly 
love, the boisterous passions may be lulled, and harmony exist 
throughout the craft. 

Mustard Seed, Order of. Ordre de la graine de Seneve. 
This association, whose members also called themselves '' The 
fraternity of Moravian Brothers of the order of Religious 
Freemasons,” was one of the first innovations introduced into 
German Freemasonry. It was instituted in the year 1739. 
Its mysteries were founded on that passage in the 4th chap¬ 
ter of St. Mark’s gospel, in which Christ compares the king¬ 
dom of heaven to a mustard seed. The brethren wore a ring, 
on which was inscribed, No one of us lives for himself.” The 
jewel of the order was a cross of gold, surmounted by a 
Mustard plant, with the words, What was it before ? Noth¬ 
ing.” This was suspended from a green ribbon. 

Mystagogue. The one who presided at the Ancient Mys¬ 
teries, and explained the sacred things to the candidate. He 
was also called the hierophant. 

Mysteries. This is the name given to those religious 
assemblies of the ancients, whose ceremonies were conducted 
in secret, whose doctrines were known only to those who had 
obtained the right of knowledge by a previous initiation, and 

318 


MYS 


LEXICON OF FREEMASONRY. 


MYS 


whose members were in possession of signs and tokens by 
which they were enabled to recognise each other.* For the 
origin of these mysteries we must look to the Gymnosophists 
of India, from whom they passed through Egypt into Greece 
and Rome, and from whom likewise they were extended, in a 
more immediate line, to the northern part of Europe and to 
Britain. The most important of these mysteries were those of 
Mithras, celebrated in Persia; of Osiris and Isis, celebrated in 
Egypt; of Eleusis, instituted in Greece; and the Scandinavian 
and Druidical rites, which were confined to the Gothic and 
Celtic tribes. In all these various mysteries, we find a singu¬ 
lar unity of design clearly indicating a common origin, and 
a purity of doctrine as evidently proving that this common 
origin was not to be sought for in the popular theology of the 
Pagan world. The ceremonies of initiation were all funereal in 
their character. They celebrated the death and the resurrec¬ 
tion of some cherished being either the object of esteem as a 
hero, or of devotion as a god. Subordination of degrees was 
instituted, and the candidate was subject to probations varying 
in their character and severity; the rites were practised in 
the darkness of night, and often amid the gloom of impenetra¬ 
ble forests or subterranean caverns; and the full fruition of 
knowledge, for which so much labour was endured, and so 
much danger incurred, was not attained until the aspirant, 
well tried and thoroughly purified, had reached the place of 
wisdom and of light. 

These mysteries undoubtedly owed their origin to the desire 
on the part of the priests of establishing an esoteric philosophy, 
in which should be taught the sublime truths which they had 
derived, (though they themselves at length forgot the source,) 


* Warburton’s definition of the Mysteries is as follows: Each of the 
pagan gods had (besides the public and open) a secret worship paid unto 
him; to which none were admitted but those who had been selected by 
preparatory ceremonies, called INITIATION. This secret zvorship was 
termed the MYSTERIES "—Divine Legation, VoL i, B. ii, § 4, p. 189. 

319 



MYS 


LEXICON OF FREEMASONRY. 


MYS 


from the instruction of God himself through the ancient patri¬ 
archs. By this confinement of these doctrines to a system of 
secret knowledge, guarded by the most rigid rites, could they 
only expect to preserve them from the superstitions, innova¬ 
tions, and corruptions of the world as it then existed. The 
distinguished few,’’ says Oliver, who retained their fidel¬ 
ity, uncontaminated by the contagion of evil example, would 
soon be able to estimate the superior benefits of an isolated 
institution, which afforded the advantage of a select society, 
and kept at an unapproachable distance the profane scoffer, 
whose presence might pollute their pure devotions and social 
converse, by contumelious language or unholy mirth.” * And 
doubtless the prevention of this intrusion, and the preserva¬ 
tion of these sublime truths, was the original object of the 
institution of the ceremonies of initiation, and the adop¬ 
tion of other means by which the initiated could be recog¬ 
nised, and the uninitiated excluded. Such was the opinion 
of Warburton, who says that the mysteries were at first 
the retreats of sense and virtue, till time corrupted them 
in most of the gods.”t 

The Abbe Robin, in a learned work J on this subject, places 
the origin of the initiations at that remote period when crimes 
first began to appear upon earth. The vicious, he remarks, 
were urged by the terror of guilt to seek among the virtuous 
for intercessors with the deity. The latter, retiring into soli¬ 
tude to avoid the contagion of growing corruption, devoted 
themselves to a life of contemplation and the cultivation of 
several of the useful sciences. The periodical return of the 
seasons, the revolution of the stars, the productions of the 
earth, and the various phenomena of nature, studied with 
attention, rendered them useful guides to men, both in their 
pursuits of industry and in their social duties. These recluse 
students invented certain signs to recall to the remembrance 


* History of Initiation, p. 2. f Spence’s Anecdotes, p. 309. 

X Recherches sur les Initiations Anciennes et Modernes. Paris. 1780. 
320 



MYS 


LEXICON OF FREEMASONRY. 


MYS 


of the people the times of their festivals and of their rural 
labours, and hence the origin of the symbols and hieroglyphics 
that were in use among the priests of all nations. Having 
now' become guides and leaders of the people, these sages, in 
order to select as associates of their learned labours and sacred 
functions only such as had sufficient merit and capacity, ap¬ 
pointed strict courses of trial and examination, and this, our 
author thinks, must have been the source of the initiations of 
antiquity. The Magi, Brahmins, Gymnosophists, Druids, and 
priests of Egypt, lived thus in sequestered habitations and sub¬ 
terranean caves, and obtained great reputation by their discov¬ 
eries in astronomy, chemistry and mechanics, by their purity of 
morals, and by their knowledge of the science of legislation. 
It was in these schools, says M. Robin, that the first sages and 
legislators of antiquity w^ere formed, and in them he supposes 
the doctrines taught to have been the unity of God and the 
immortality of the soul; and it was from these mysteries, 
and their symbols and hieroglyphics, that the exuberant fancy 
of the Greeks drew much of their mythology.* 

The candidates for initiation were not only expected to be 
of a clear and unblemished character, and free from crime, 
but their future conduct was required to be characterized by 
the same purity and innocence. They were, therefore, obliged, 
by solemn engagements, to commence a new life of piety and 
virtue, upon which they entered by a severe course of penance.f 
The mysteries were held in the highest respect, by both the 
government and the people. It was believed that he who was 
initiated would not only enjoy an increased share of virtue and 
happiness in this world, but would be entitled to celestial hon¬ 
ours in the next. Thrice happy they,” says Sophocles, '' who 
descended to the shades below after having beheld these rites ; 


* I give these ingenious speculations of the Abbe Robin, although I dis¬ 
sent from much of his doctrine, because they add another item to the 
history of the theories on this interesting subject, 
f Warburton, Divine Legation,. B. ii., Sect. 4. 

321 



MYS 


LEXICON OF FREEMASONRY. 


MYS 


for they alone have life in Hades, while all others suffer there 
every kind of evil.’’ And Isocrates declares that ‘‘ those who 
have been initiated in the mysteries, entertain better hopes, 
both as to the end of life and the whole of futurity. 

The ancient historians relate many circumstances in illustra¬ 
tion of the sanctity in which the mysteries were held. Livy 
tell us the following story: Two Acarnanian youths who had 
not been initiated, accidentally entered the temple of Ceres, 
during the days of the mysteries. They were soon detected by 
their absurd questions, and being carried to the managers of 
the temple, though it was evident that they had come there by 
mistake, they were put to death for so horrible a crime.* 
Plutarch records the fact that Alcibiades was indicted for 
sacrilege, because he imitated the mysteries of Eleusis and ex¬ 
hibited them to his companions in the same dress in which the 
hierophant showed the sacred things, and called himself the 
hierophant, one of his companions the torch bearer, and the 
other the herald.f 

Lobeck, one of the most learned writers on this subject, has 
collected several examples of the reluctance with which the 
ancients approached a mystical subject, and the manner in 
which they shrunk from divulging any explanation or fable 
which had been related to them at the mysteries.$ 

To divulge them was considered a sacrilegious crime, the pre¬ 
scribed punishment for which was immediate death. I would 
not, says Horace, dwell beneath the same roof, nor trust my¬ 
self in the same frail bark, with the man who has betrayed 
the secrets of the Eleusinian rites. § 

On the subject of their relation to the rites of Freemasonry, 


* Liv. Hist. xxi. 14. f Plut. Alcibiad. 22. 

I Lobeck’s Aglaophamus, vol. i. app. 131, 151; vol. ii. p. 1287. 
§ Vetabo, qui Cereris sacrum 
Vulgar it arcanae, sub iisdem 

Sit trabibus, fragilemque mccum 
Sol vat phaselum. 


322 


[Carm. iii. 3, 26. 



MYS 


LEXICON OF FREEMASONRY. 


MYS 


to which they bear in many respects so remarkable a re¬ 
semblance, that some connection seems necessarily implied, 
there are two principal theories. The one, is that embraced 
and taught by Dr. Oliver, namely, that they are but devia¬ 
tions from that common source, both of them and of Freema¬ 
sonry, the patriarchal mode of worship established by God him¬ 
self. With this pure system of truth, he supposes the science 
of Freemasonry to have been coeval and identified. But the 
truths thus revealed by divinity, came at length to be doubted 
or rejected through the imperfection of human reason, and 
though the visible symbols were retained in the mysteries of 
the Pagan world, their true interpretation was lost.* 

That the instruction communicated in the mysteries of Pa¬ 
ganism were an impure derivation from the sublime truths of 
the patriarchal theology, I have no hesitation in believing. But 
that they were an emanation from Freemasonry, as we now 
understand the terms, I am not yet prepared to admit, notwith¬ 
standing the deep veneration in which I hold the learning of 
Dr. Oliver. I prefer, therefore, the second theory, which, leav¬ 
ing the origin of the mysteries to be sought in the patriarchal 
doctrines, where Oliver has placed it, finds the connection be¬ 
tween them and Freemasonry commencing at the building of 
King Solomon^s Temple. Over the construction of this build¬ 
ing, Hiram, the Architect of Tyre, presided. At Tyre the 
mysteries of Bacchus had been introduced by the Dionysian 
Artificers, and into their fraternity Hiram, in all probability, 
had, as I have already suggested, been admitted.f Freema¬ 
sonry, whose tenets had always existed in purity among the 
immediate descendants of the patriarchs, added now to its doc¬ 
trines the guards of secrecy, which as Dr. Oliver himself 
remarks, was necessary to preserve them from perversion or 
pollution.^ 

This, then, it seems to me, is the true connection between the 

* Signs and Symbols, p. 217. 

I See Antiquity of Masonry, and Hiram the Builder, in this work. 

j Hist, of Initiation, p. 2. 


323 



MYS LEXICON OF FREEMASONRY. MYS 

mysteries and speculative Freemasonry. Ihey both emanated 
from one common source, but the former soon losing much of 
their original purity, were compelled, in order to preserve the 
little that was left, to have recourse to the invention of cere¬ 
monies and modes of recognition, and a secret doctrine, by 
means of which all but a select and worthy few were excluded. 
These ceremonies, and especially this symbolic or secret mode 
of communicating instruction, so admirable in themselves, were 
afterwards adopted by the Freemasons, who had retained the 
ancient tenets in their original purity, but they divested them of 
their heathen allusions, and adapted them to the divine sys¬ 
tem which they had preserved unimpaired. 

A third theory has been advanced by the Abbe Robin, in 
which he connects Freemasonry indirectly with the mysteries, 
through the intervention of the Crusaders. In the work al¬ 
ready cited, he attempts to deduce from the ancient initiations, 
the orders of Chivalry, whose branches, he says, produced the 
institution of Freemasonry. But this theory is utterly unten¬ 
able and inconsistent with the facts of history, since Freema¬ 
sonry preceded, instead of following, the institution of Chiv¬ 
alry, as I have elsewhere shown, and could not, therefore, 
have been indebted to this system for its primal organization. 

These mysteries, so important from their connection with 
Freemasonry, deserve a still further examination of their 
origin and design. 

Faber, who sought an Arkite origin for everything, says 
that the initiations into the mysteries scientifically repre¬ 
sented the mythic descent into Hades and the return from 
thence to the light of day, by which was meant the entrance 
into the ark and the subsequent liberation from its dark en¬ 
closure. They all equally related to the allegorical disappear¬ 
ance, or death, or descent of the great father, at their com¬ 
mencement; and to his invention, or revival, or return from 
Hades, at their conclusion.* 


Origin of Pagan Idolatry, vol. ii., b. iv., ch. v., p. 384. 

324 




THE DREAM OE CONSTANTINE 







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mys lexicon of freemasonry. mys 

They were/’ says Warburton, '' a school of morality and 
religion, in which the vanity of polytheism and the unity of 
the First Cause were revealed to the initiated.”* This opinion 
of the learned Bishop of Gloucester is not gratutious; it is 
supported by the concurrent testimony of the ancient writers. 
“All the mysteries,” says Plutarch, “ refer to a future life and 
to the state of the soul after death.”f In another place, ad¬ 
dressing his wife, he says, “ we have been instructed in the 
religious rites of Dionysus, that the soul is immortal, and 
that there is a future state of existence.’’^ Cicero tells us, 
that in the mysteries of Ceres at Eleusis, the initiated were 
taught to live happily and to die in the hope of a blessed 
futurity. § And, finally, Plato informs us, that the hymns of 
Musaeus, which were sung in the mysteries, celebrated the 
rewards and pleasures of the virtuous in another life, and the 
punishments which awaited the wicked. II 

These sentiments, so different from the debased polytheism 
which prevailed among the uninitiated, are the most certain evi¬ 
dence that the mysteries arose from a purer source than that 
which gave birth to the religion of the vulgar. That purer 
source was the common original of them and of Freemasonry. 

I conclude with a notice of their ultimate fate. They con¬ 
tinued to flourish until long after the Christian era. But they, 
at length, degenerated. In the fourth' century, Christianity 
had begun to triumph. The Pagan, desirous of making con¬ 
verts, threw open the hitherto inaccessible portals of their mys¬ 
terious rites. The strict scrutiny of the candidate’s past life, 
and the demand for proofs of irreproachable conduct, were 
no longer deemed indispensable. The vile and the vicious were 
indiscriminately, and even with avidity, admitted to participate 
in privileges which were once granted only to the noble and 
the virtuous. The sun of Paganism was setting, and its rites 


* Divine Legislation. t Plut. de Oraculis. 

§ Cic. de Legibus. t Plut. Consol, ad uxorem. 

II Plato in Phaedone. 

325 


21 



MYS 


LEXICON OF FREEMASONRY. 


MYS 


had become contemptible and corrupt. Their character was 
entirely changed, and the initiations were indiscriminately sold 
by peddling priests, who wandered through the country, to 
every applicant who was willing to pay a trifling fee for that 
which had once been refused to the entreaties of a monarch. 
At length these abominations attracted the attention of the 
emperors, and Constantine and Gratian forbade their cele¬ 
bration at night, excepting, however, from these edicts, the 
initiations at Eleusis. But finally Theodosius, by a general 
edict of proscription, ordered the whole of the Pagan mys¬ 
teries to be abolished, in the four hundred and thirty-eighth 
year of the Christian era, and eighteen hundred years after 
their first establishment in Greece.* 

Mystes. The Mystes was one who had been initiated only 
into the lesser mysteries, and who was therefore permitted to 
proceed no farther than the vestibule or porch of the Temple. 
When admitted into the greater mysteries, and allowed to 
enter the adytum, or sanctuary, he was called an epopt. A 
female initiate was called a mystis. 

Mystic Tie. That sacred and inviolable bond which unites 
men of the most discordant opinions into one band of brothers, 
which gives but one language to men of all nations, and one 
altar to men of all religions, is properly, from the mysterious 
influence it exerts, denominated the mystic tie, and Freema¬ 
sons, because they alone are under its influence, or enjoy its 
benefits, are called '' Brethren of the mystic tie.’’ 


* It was not, however, says Clavel, until the era of the restoration, that 
the mysteries entirely ceased. During the Middle Ages, the mysteries of 
Diana, under the name of the Courses of Diana, and those of Pan, under 
the name of Sabbats, were practised in the country. 

326 



NAB 


LEXICON OF FREEMASONRY. 


NAM 


N. 

Nabiim, Schools of the. We repeatedly meet in the Old 
Testament with references to the Beni Hanabiim, or sons of 
the prophets.* These were the disciples of the prophets, or 
wise men of Israel, who underwent a course of esoteric in¬ 
struction in the secret institutions of the Nabiim or prophets, 
just as the disciples of the Magi did in Persia, or of Pythagoras 
in Greece. Of these institutions, Oliver says, that '' though 
little is known of their internal economy, their rites and cere¬ 
monies being strictly concealed, there can be no doubt that they 
were in many respects similar to our masonic lodges, and in 
some of their features they bore a resemblance to the collegiate 
institutions of our own country.’^ f 

Naharda, Fraternity of. The Jewish Rabbins tell us, that 
ihe tribes which were carried into captivity on the destruc¬ 
tion of the first temple, founded a fraternity at Naharda, 
on the river Euphrates, for the preservation of traditional 
knowledge, and which they transmitted to a few initiates, and 
that on the restoration of the Jews by Cyrus, Zerubbabel, with 
Joshua and Esdras, carried all this secret instruction to Jeru¬ 
salem, and established a similar fraternity in that city. Oliver 
says that during the captivity, the Jews practised Freema¬ 
sonry in regular lodges, until the time of their deliverance, and 
they had for this purpose three Colleges or Grand Lodges, 
which were situated at Sora, Pompeditha, and Naharda. 

Name of God. In addition to what has been said upon this 
subject in the article Jehovah, we may observe, that an allu- 


* I refer the reader for this expression to the Second Book of Kings, 
chap, ii., verses 3, 5, 7, 12, 15. 

f Historical Landmarks, ii., p. 374. Note. 

327 



NAM 


LEXICON OF FREEMASONRY. 


NAM 


sion to the unutterable name of God, is to be found in the doc¬ 
trines and ceremonies of other nations, as well as the Jews. 
It is said to have been used as the password in the Egyptian 
mysteries. In the rites of Hindostan, it was bestowed upon the 
aspirant, under the triliteral form AUM,* at the completion of 
his initiation, and then only by whispering it in his ear. The 
Cabalists reckoned seventy-two names of God, the knowledge 
of which imparted to the possessor magical powers. The 
Druids invoke the omnipotent and all-preserving power, under 
the symbol L O. W. The Mohammedans have a science called 
Ism Allah, or the science of the name of God. '' They pre¬ 
tend,'’ says Niebuhr, '' that God is the lock of this science, and 
Mohammed the key; that consequently none but Mohamme¬ 
dans can attain it; that it discovers what passes in different 
countries; that it familiarizes the possessor with the genii who 
are at the command of the initiated, and who instruct them; 
that it places the winds and the seasons at their disposal, and 
heals the bites of serpents, the lame, the maimed, and the blind." 

Besides the Tetragrammaton, or incommunicable name, 
there are other expressive but less holy names of Deity. 
Maimonides, for instance, mentions a twelve lettered and a 
forty-two lettered name.f 

Rosenberg gives the following twelve Cabalistic names: 


* Sir William Jones, speaking of this Hindoo name of God, says: It 
forms a mystical word which never escapes the lips of the pious Hindoo. 
They meditate on it in silence.”— Disserations relative to Asia, voh i., p. 33. 
The Brahmins make a great secret of it, and the “ Institutes of Menu ” 
are continually referring to its peculiar efficacy as an omnific word. “All 
rites ordained in the Veda,” says this book, “ oblations to fire and solemn 
sacrifices pass away, but that which passes not away is the syllable Aum, 
thence called aishara, since it is a symbol of God, the Lord of created 
beings.”— Instit. of Menu, p. 28. 

t Urquhart (Pillars of Hercules, vol. ii., p. 67) mentions one name of 
God among the Hebrews, which I have met with nowhere else, viz., El 
GiBAL, the master builder. 


328 



NAM 


LEXICON OF FREEMASONRY. 


NAM 


Ehie, Jehovah, Elohim, El, Gibbor, Eloah, Sabaoth, Tsebaoth, 
Shaddai, Adonai, Makom, Agla. 

Lanci, whose researches on this subject have been surpassed 
by no other scholar, and equalled by few, extends his list of 
divine names to twenty-six, which, with their signification, are 
as follows: * 

1. At, The Aleph and Tau, that is. Alpha and Omega. A 
name figurative of the Tetragrammaton. 

2. Ihoh. ) The eternal, absolute principle of creation and 

3. Hohi, j destruction, the male and female principle, the 
author and regulator of time and motion. 

4. Jah. The Lord and Remunerator. 

5. Oh. The severe and punisher. 

6. Jao. The author of life. 

7. AzazeL The author of death. 

8. Jao-Sabaoth. God of the co-ordinations of loves and ha¬ 
treds. Lord of the solstices and the equinoxes. 

9. Ehie. The being; the Ens. 

10. EL The first cause. The principle or beginning of all 
things. 

11. Elo-hi. The good principle. 

12. Elo-ho. The evil principle. 

13. El-racciini. The succouring principle. 

14. El-cannum. The abhorring principle. 

15. Ell. The most luminous. 

16. II. The omnipotent 

17. Ellohim. The omnipotent and beneficent. 

18. Elohim. The most beneficent. 

19. Elo. The Sovereign, the Excelsus. 

20. A don. The Lord, the dominator. 

21. Eloi. The illuminator, the most effulgent. 

22. Adonai. The most firm, the strongest. 

23. Elion. The most high. 


* I am indebted to my friend, Mr. Gliddon, for this interesting list. 

329 




NEB 


LEXICON OF FREEMASONRY. 


NEO 


24. Shaddai. The most victorious. 

25. Yeshunm. The most generous. 

26. A^oil. The most sublime. 

The ineffable degrees of masonry record a great variety of 
the names of God; making the whole system, like the Moham¬ 
medan Ism Allah, a science of the name of God. In fact, the 
name of God must be taken in Freemasonry as symbolical 
of truth, and then the search for it will be nothing else but the 
search after truth, the true end and aim of the masonic 
science. The subordinate names are the subordinate modi¬ 
fications of truth, but the ineffable tetragrammaton will be 
the sublimity and perfection of Divine Truth, to which all 
good Masons and all good men are seeking to approach, 
whether it be by the aid of the theological ladder, or passing 
through the pillars of Strength and Establishment, or wander¬ 
ing in the mazes of darkness, beset on all sides by dangers, or 
travelling weary and worn over rough and rugged roads, what¬ 
ever be the direction of our journey or how accomplished, 
light and truth, the Urim and Thummin, are the ultimate ob¬ 
jects of our search as Freemasons. 

Nebuchadnezzar. A king of Babylon, who in the eleventh 
year of the reign of Zedekiah, King of Judah, having, after 
a siege of about twelve months, taken Jerusalem, commanded 
Nebuzaradan, one of his generals, to set fire to and utterly 
consume the temple, to reduce the city to desolation, and to 
carry the citizens captive to Babylon. See the entire history 
under the title of Royal Arch. 

Nebuzaradan. One of the generals of the King of Babylon, 
who by his order entered Jerusalem with a Chaldean army, 
and after having taken away every thing that was valuable, 
burned the city and temple, and carried all the inhabitants, ex¬ 
cept a few husbandmen, as captives to Babylon. 

Neophyte. (From the Greek veov ^vtov^ a new plant.) 

330 


NEV 


LEXICON OF FREEMASONRY. 


NIN 


In the primitive church it signified one who had recently aban¬ 
doned Judaism or Paganism, and embraced Christianity; 
whence it was afterwards applied to the young disciple of any 
art or science. Freemasons thus sometimes designate the un¬ 
instructed candidate. 

Ne Varietur. "" Lest it should be changed” These words 
refer to the masonic usage of requiring a brother, when he 
receives a certificate from a lodge, to affix his name, in his 
own handwriting, in the margin, as a precautionary measure, 
in enabling distant brethren to recognise the true and original 
owner of the certificate, and to detect any impostor who may 
surreptitiously have obtained one. 

Nine. If the number three is sacred among Masons, the 
number nine, or three times three, is scarcely less so. The 
Pythagoreans, remarking that this number has the power of 
always reproducing itself by multiplication,* considered it as 
an emblem of matter which, though continually changing its 
form, is never annihilated. It was also consecrated to the 
spheres, because the circumference of a sphere is 360 degrees, 
and 3 and 6 and o are equal to 9. 

In Freemasonry, 9 derives its value from its being the prod¬ 
uct of 3 multiplied into itself, and consequently in masonic 
language the number 9 is always denoted by the expression 
3 times 3. For a similar reason, 27, which is 3 times 9, and 81, 
which is 9 times 9, are esteemed as sacred numbers in the 
higher degrees. 


* Thus 2 9—18, and i and 8—9 

3 9—27, and 2 and 7—9 

4 9—36, and 3 and 6—9 

5 9—45. and 4 and 5—9 

6 9—54, and 5 and 4—9 

7 9—^3, and 6 and 3—9 

8 9—72, and 7 and 2—9 

9 9—81, and 8 and i—9 

331 




NOA 


LEXICON OF FREEMASONRY. 


NOA 


Noachidae, or Noachites. The descendants of Noah. A 
term applied to Freemasons. Noah having alone preserved 
the true name and worship of God, amid a race of impious 
idolaters, Freemasons claim to be his descendants, because they 
still preserve that pure religion which distinguished this sec¬ 
ond father of the human race from the rest of the world. And 
even when his descendants began again, in the plains of Shinar, 
to forget the Almighty, and to wander from the path of purity, 
the principles of Noah were still perpetuated by that por¬ 
tion of his race whom the Freemasons of the present day 
regard as their early predecessors. Hence, Freemasons call 
themselves Noachidae, or the sons of Noah. 

This respect for Noah, as the father and founder of the 
masonic system of theology, was not confined to the pure Free¬ 
masons, but extended, even unconsciously, to the seceders from 
its spirit, those whom Oliver calls the sx»urious Freemasons of 
antiquity. In all their mysteries, they commemorated, even 
after they had lost the true history, the descent of Noah into 
the ark, and his subsequent exodus. The entrance into ini¬ 
tiation was symbolic of his entrance into. the vessel of his 
salvation; his detention in the ark was represented by the dark¬ 
ness and the pastos, coffin, or couch in which the aspirant was 
placed, and the exit of Noah, after the forty days of deluge, 
was seen in the manifestation of the candidate, when, being 
fully tried and proved, he was admitted to full light, amid the 
rejoicings of the surrounding initiates, who received him in 
the sacellum or holy place. 

Noachite, or Prussian Knight. Noachite ou Chevalier 
Prussien, The 21st degree of the Ancient Scotch rite, called 
by its possessors not a degree, but '' the very Ancient Order 
of Noachites.’’ In this degree the Knights celebrate the de¬ 
struction of the Tower of Babel, and for this purpose they 
meet on the night of the full moon of each month. No other 
light is permitted in the lodge than what proceeds from that 
satellite. The records of the order furnish us with the fol- 

332 


NOA 


LEXICON OF FREEMASONRY. 


NOR 


lowing history. The Noachites, at this day called Prussian 
Knights, are the descendants of Peleg, Chief Architect of the 
Tower of Babel. Thus they trace tne origin of their order 
to a more ancient date than the descendants of Hiram, for the 
Tower of Babel was built many ages before the Temple of 
Solomon. And formerly it was not necessary that candidates 
for this degree should be Hiramites or Blue Masons. But a 
different regulation was afterwards adopted, and to receive 
the degree of Noachite, it is now necessary that the candidate 
shall have performed the duties of a worthy office in a regu¬ 
larly constituted lodge of Blue Masons. The order of Noa¬ 
chites was established in Prussia in 1755, and inducted into 
France by the Count St. Gelaire in 1757. 

Noah, Precepts of. The precepts of the patriarch Noah, 
which were preserved as the constitutions of our ancient 
brethren, are seven in number, and are as follows: 

1. Renounce all idols. 

2. Worship the only true God. 

3. Commit no murder. 

4. Be not defiled by incest. 

5. Do not steal. 

6. Be just. 

7. Eat no flesh with blood in it. 

The proselytes of the gate,'’ as the Jews termed those who 
lived among them without undergoing circumcision, or observ¬ 
ing the ceremonial law, were bound to obey the seven precepts 
of Noah. 

Nomination. The nomination of officers, previous to an 
election, is contrary to true masonic usage. Officers should be 
elected in the manner prescribed under the article Election. 

North. The north is masonically called a place of dark¬ 
ness. I doubt whether I am at liberty to explain the reason. 
But I may make this general explanation. The sun in his 
' 333 


NUM 


LEXICON OF FREEMASONRY. 


NUM 


progress through the ecliptic, never reaches farther than 
23® 28' north of the equator. A wall being erected on any part 
of the earth farther north than that, will, therefore, receive 
the rays of the sun only on its south side, while the north 
will be entirely in shadow at the hour of meridian. 

Numbers. The mystical meaning and divine virtue of num¬ 
bers formed an important part of the philosophy of Pytha¬ 
goras, and from him have been transmitted to the masonic 
system of symbolism. Pythagoras doubtless brought his doc¬ 
trines on this subject from Egypt, in which country he long 
resided, and with whose wisdom he was richly embued. In 
numbers Pythagoras saw the principle of all things; he be¬ 
lieved that the creation of the world was produced by their 
harmonious combination, and that they existed before the 
world. 

According to the doctrine of this sage, numbers are of two 
kinds, intellectual and scientific. 

Intellectual number has always existed in the divine mind; 
it is the basis of universal order, and the link which binds all 
things. 

Scientific number is the generative cause of multiplicity, 
which proceeds from and is the result of unity. Scientific 
numbers are equal or odd. 

Equal numbers are said to be female, and odd ones, male; 
because even numbers admit of division or generation, which 
odd ones do not. Odd numbers, however, are the most perfect. 

To each number Pythagoras ascribed a peculiar character 
and quality. 

One, —the Monad,—represented the central fire, or God, 
without beginning and without end, the point within the circle. 
It also denoted love, concord, piety, and friendship, because it 
is indivisible. It was the symbol of identity, equality, exist¬ 
ence, and universal preservation and harmony. 

Two was unlucky, and as one denoted light and the good 
principle or God, two denoted darkness and the evil principle. 

334 


NUM LEXICON OF FREEMASONRY. NUM 

Hence it was that the Romans dedicated the second month of 
the year to Pluto, the god of hell, and the second day of that 
month to the manes of the dead. 

Three referred to harmony, friendship, peace, concord, and 
temperance, and was so highly esteemed among the Pytha¬ 
goreans that they called this number perfect harmony.'' 

Four was a divine number; it referred to Deity, and among 
the ancients many nations gave to God a name of four let¬ 
ters as the Hebrews niHb the Assyrians ADAD, the Egypt¬ 
ians AMUM, the Persians SYRE, the Greeks dEOt, and 
the Latins DEUS. This, which was the Tetragrammaton of 
the Hebrews, the Pythagoreans called Tetractys, and used it 
as a most solemn oath.* 

Five denoted light, nature, marriage; the latter, because it 
was made up of the female two and the male three, whence 
it is sometimes called a hemaphrodite number. The triple 
triangle, which was a figure of five lines uniting into five points, 
was among the Pythagoreans an emblem of health. 

Six was also an emblem of health, and it was also the sym¬ 
bol of justice, because it was the first perfect number, that is, 
one whose aliquot parts being added together make itself, for 
the aliquot parts of six, which are three, two and one, are 
equal to six. 

Seven was highly esteemed, and called a venerable num¬ 
ber, because it referred to the creation of the world. 

Eight was esteemed as the first cube, (2X2X2) and sig¬ 
nified friendship, prudence, counsel, and justice. It desig¬ 
nated the primitive law of nature, which supposes all men to 
be equal. 

Nine was called re\€to9? or perfect, finish, because nine 
months is the period required for the perfection of a human 
being in the womb before birth. 

Ten was denominated heaven, because it was the perfection 
and consummation of all things, and was constituted by the 


See Tetractys. 

335 




NUM 


LEXICON OF FREEMASONRY. 


NUM 


union of One, the monad or active principle, Two, the duad or 
passive principle, Three, the triad or world proceeding from 
their union, and Four, the sacred tetractys, thus 1+2+3+ 
4=10. Hence Ten contained all the relations, numerical and 
harmonic. 

The Pythagoreans extended still farther their speculations 
on the first three numbers, the monad, the duad, and the triad. 

The monad was male, because its action produces no change 
in itself, but only out of itself. It represented the creative 
principle. 

The duad, for a contrary reason, was female, being ever 
changing by addition, subtraction, or multiplication. It repre¬ 
sents matter capable of form. 

The union of the monad and duad produces the triad, which 
signifies the world formed by the creative principle out of mat¬ 
ter. This world Pythagoras represented by the right angled tri¬ 
angle, because the square of the longest side is equal to the 
squares of the two other sides, and the world as it is formed 
is equal to the formative cause and matter clothed with form. 
Thus: 



Monad—Creative Principle. 


In symbolic masonry, three, five, and seven, are mystic num¬ 
bers, as is nine in Royal Arch Masonry. In the ineffable 
degrees, nine, with its products, such as twenty-seven and 
eighty-one are sacred. 

For further observations on some of these numbers, see in 
this work, the words. Five, Nine, Seven, Three and Teiractys. 

336 




OBE 


LEXICON OF FREEMASONRY, 


OBL 


o. 

Obedience. Submission to the constituted authorities, both 
in the state and in the craft, is a quality inculcated upon all 
Masons. With respect to the state, a Mason is charged to be 
‘‘ a peaceable subject to the civil powers, wherever he resides 
or works, and never to be concerned in plots or conspiracies 
against the peace and welfare of the nation, nor to behave him¬ 
self undutifully to inferior magistrates.’’* And with respect 
to the craft, he is directed “ to pay due reverence to his Master, 
Wardens, and Fellows, and to put them to worship.” f And 
another part of the same regulations directs, that the rulers 
and governors, supreme and subordinate, of the ancient lodge, 
are to be obeyed in their respective stations, by all the brethren, 
with all humility, reverence, love and alacrity.’’^ 

Oliver, commenting on the emblematic allusion of the Mas¬ 
ter to the Sun and Moon, says: “ Hence we find that the Mas¬ 
ter’s authority in the lodge, is despotic as the sun in the firma¬ 
ment, which was placed there by the Creator, never to deviate 
from its accustomed course till the declaration is promulgated 
that time shall be no more.”§ 

This spirit of obedience runs through the whole system, and 
constitutes one of the greatest safeguards of our institution. 
The Mason is obedient to the Master; the Master and the lodge 
to the Grand Lodge; and this, in its turn, to the old landmarks 
and ancient regulations of the order. Thus is a due degree of 
subordination kept up and the institution preserved in its 
pristine purity. 

Oblong Square. A parallelogram or four-sided figure, all 


* 01 d Charges, Sect i. f Ibm., Sect 2. f Ibm., Sect 4. 
§ Signs and Symbols, p. 205. 


337 



OBS LEXICON OF FREEMASONRY. OBS 

of whose angles are equal, but two of whose sides are longer 
than the others. 

This is the symbolic form of a masonic lodge, and it finds 
its prototype in many of the structures of our ancient brethren. 
The ark of Noah, the camp of the Israelites, the ark of the 
Covenant, the Tabernacle, and lastly, the Temple of Solomon, 
were all oblong squares. See Ground Floor of the Lodge. 

Observance, Rite of Strict. The rite of Strict Observance 
was a modification of masonry, based on the order of Knights 
Templar, and introduced into Germany in 1754 by its 
founder, the Baron Hunde. It was divided into the following 
seven degrees: i, Apprentice; 2, Fellow Craft; 3, Master; 4, 
Scotch Master; 5, Novice; 6, Templar; 7, Professed Knight. 

According to the system of the founder of this rite, upon the 
death of Jacques Molay, the Grand Master of the Templars, 
Pierre d'Aumont, the Provincial Grand Master of Auvergne, 
with two commanders and five knights, retired for purposes 
of safety into Scotland, which place they reached disguised as 
operative Masons, and there finding the Grand Commander, 
George Harris, and several Knights, they determined to con¬ 
tinue the order. Aumont was nominated Grand Master, at a 
chapter held on St. John’s day, 1313. To avoid persecution, the 
Knights became Freemasons. In 1361, the Grand Master of 
the Temple removed his seat to Old Aberdeen, and from that 
time the order, under the veil of masonry, spread rapidly 
through France, Germany, Spain, Portugal, and elsewhere. 
These events constituted the principal subject of many of the 
degrees of the rite of Strict Observance. The others were 
connected with alchemy, magic, and other superstitious 
practices. The great doctrine contended for, by the followers 
of the rite, was, that every true Mason is a Knight 
Templar.”* 


* Clavel, p, 184. 

338 



OBS LEXICON OF FREEMASONRY. ON 

Observance, Clerks of Relaxed. The Clerks of Relaxed 
Observance were a schism from the order of Strict Observ¬ 
ance, described above. They claimed a pre-eminence over not 
only the latter rite, but over all masonry. The rite was divided 
into ten degrees, called Apprentice, Fellow Craft, Master, 
African Brother, Knight of St. Andrew, Knight of the Eagle, 
Scotch Master, Sovereign Magus, Provincial Master of the 
Red Cross, and Knight of Light. This last degree was divided 
into five sections, comprehending Knight Novice of the third 
year, Knight of the fifth year, Knight of the seventh year, 
Knight Levite, and Knight Priest. To be initiated into the 
mysteries of the Clerks, it was necessary to be a Roman Catho¬ 
lic, and to have taken all the military degrees of the rite of 
Strict Observance. Alchemy was one of the objects of their 
secret instruction.* 

Offerings, the Three Grand. See Ground Floor of the 
Lodge, 

Officers. See Installation, Jewels, Lodge, 

Oil. The Hebrews anointed their kings, prophets, and high 
priests, with oil mingled with the richest spices. They also 
anointed themselves with oil on all festive occasions, whence 
the expression in Psalms xlv. 7, God hath anointed thee with 
the. oil of gladness.'' See Corn, 

On. An ancient Egyptian word signifying the Sun, which 
was at one time worshipped by the Egyptians as the Supreme 
Deity. The city of On, in Lower Egypt, which contained a 
temple dedicated to the worship of this divinity is called, in the 
septuagint, Heliopolis," or the city of the Sun, and by Jere¬ 
miah (xliii. 13,) Beth-shemesh," which has the same signi- 
fiction. In Genesis (xli. 45-50) we are informed that 


Clavel, p. 187. 

339 




OPE 


LEXICON OF FREEMASONRY. 


ORD 


Pharaoh gave Joseph for his wife Asenath, the daughter of 
Potipherah, priest of On.^’ On may therefore be considered as 
the equivalent for Jehovah among the Egyptians, as Jah was 
among the Syrians and Bel among the Chaldees. The modern 
masonic corruption of this word into Lun ’’ is sheer nonsense. 

Opening of the Lodge. The ceremony of opening the 
lodge is solemn and impressive. Every brother is reminded 
by it of his duties and obligations. The necessary precau¬ 
tions are employed to avoid the intrusion of the profane, and 
every member being compelled to assume a share of the neces¬ 
sary forms, is thus admonished, that masonry is a whole, of 
which each Mason forms a part. 

The manner of opening in each degree slightly varies. In 
the English system, which seems, according to the Trestle 
Board published under the sanction of the late Baltimore 
Masonic Convention, to have been adopted by that body, the 
lodge is opened in the first degree in the name of God and 
Universal Benevolencein the second, '' on the square, in 
the name of the Great Geometrician of the Universe;'^ and in 
the third, on the centre, in the name of the Most High,^^* 

Operative Masonry. See Masonry, 

Orator. An officer in a lodge of the French rite, whose 
principal duty is to give instruction to the newly initiated. The 
duties of the office are those of a Lecturer. 

Order. An order is defined by Johnson, to be, among other 
things, '' a regular government, a society of dignified per¬ 
sons, distinguished by marks of honour, and a religious frater¬ 
nity.'’ In all of these senses, masonry may be styled an order. 
Its government is of the most regular and systematic character; 


* See Moore and Carnegy’s Trestle Board, ch. iii. 

340 





ORD 


LEXICON OF FREEMASONRY. 


ORN 


men the most eminent for dignity and reputation, have been its 
members, and if it does not constitute a religion in itself, it is 
at least religion’s hand-maid. 

The word was first used by the ecclesiastical writers of the 
tenth century to signify a certain form or rule of monastic dis¬ 
cipline, and was in that sense applied to the different sects of 
monks. 

Orders of Architecture. A system of the several mem¬ 
bers, ornaments, and proportions of columns and pilasters, 
is called an order. There are five orders of columns, three of 
which are Greek, the Doric, Ionic, and Corjnthian; and two 
Italian, the Tuscan and Composite. See these respective titles. 

Ordo Ab Chao. Order out of Chaos, A motto of the 33d 
degree, and having the same allusion as lux e tenehris, which 
see. 

Orient. The East. The place where a lodge is situated 
is called its Orient. The seat of the Grand Lodge is called the 
Grand Orient.* But on the continent of Europe, some of the 
supreme masonic bodies are called Grand Orients. In these in¬ 
stances, Grand Orient is equivalent to Grand Lodge. 

Oriental Chair of Solomon. The seat of the W.*. M.*. in 
a symbolic lodge, and so called because the Master is supposed 
symbolically to fill the place over the craft once occupied by 
King Solomon. 

Ornaments of a Lodge. These are the Mosaic pavement, 
the indented tessel, and the blazing star. See Mosaic 
Pavement, 


* The term is thus used, because in masonry the East is the seat of 
light and of authority. It is the station of the Worshipful Master. 

341 


22 



ORN LEXICON OF FREEMASONRY. ORP 

Oman the Jebusite. He was an inhabitant of Jerusalem, 
at the time that city was called Jebus, from the son of Canaan, 
whose descendants peopled it. He was the owner of the 
threshing floor, situated on Mount Moriah, in the same spot 
on which the temple was afterwards built. This threshing 
floor David bought to erect on it an altar to God. (2 Chron. 
xxi. 18-25.) On the same spot Solomon afterwards built the 
temple. 

Orphic Mysteries. These Grecian rites were only a modi¬ 
fication of the mysteries of Bacchus or Dionysus, and were 
thus called, because it was said that Orpheus first introduced 
the worship of Bacchus into Greece from Egypt. They dif¬ 
fered, however, from the other pagan rites, in not being con¬ 
fined to the priesthood, but in being practised by a fraternity 
who did not possess the sacerdotal functions. The initiated 
commemorated in their ceremonies, which were performed at 
night, the murder of Bacchus by the Titans, and his final 
restoration to the supreme government of the universe, under 
the name of Phanes. 

Demosthenes, while reproaching Eschines for having en¬ 
gaged with his mother in these mysteries, gives us some notion 
of their nature. 

In the day, the initiates were crowned with fennel and 
poplar, and carried serpents in their hands, or twined them 
around their heads, crying with a loud voice, enos, sabos, and 
danced to the sound of the mystic words hyes, attes, attes, hyes. 
At night the mystes was bathed in the lustral water, and hav¬ 
ing been rubbed over with clay and bran, he was clothed in the 
skin of a fawn, and having risen from the bath, he exclaimed, 
“ I have departed from evil and have found the good.’’* 

The Orphic initiation, because it was not sacerdotal in its 
character, was not so celebrated among the ancients as the 
other mysteries. It, nevertheless, existed until the first ages 


* Demosth. contra Ctesiph. Orat. pp. 568-9. 

342 




OSI 


LEXICON OF FREEMASONRY. 


PAS 


of the Christian era, and fell, with the remaining rites of 
paganism, a victim to the rapid and triumphant progress of the 
new religion. 

Osiris. For the legend of Osiris, see Egyptian Mysteries, 

Overseer. The title of three officers in a Mark Lodge, who 
are distinguished as the Master, Senior and Junior Overseer. 
The jewel of their office is a square. In Mark lodges attached 
to chapters, the duties of these officers are performed by the 
three Grand Masters of the veils. 


P. 

Parallel Lines. In every well-regulated lodge, there is 
found a point within a circle, which circle is embordered by 
two perpendicular parallel lines. These lines are representatives 
of St. John the Baptist, and St. John the Evangelist, the two 
great patrons of masonry, to whom our lodges are dedicated, 
and who are said to have been perfect parallels in Christian¬ 
ity as well as Masonry.'’ In those English lodges which have 
adopted the Union System " established by the Grand Lodge 
of England in 1815, and where the dedication is to God and 
his service," the lines parallel represent Moses and Solomon. 
See Dedication, 

Paschalis, Martinez. The founder of a new rite or modi¬ 
fication of masonry, called by him, the rite of Elected Cohens 
or Priests, It was divided into two classes, in the first of 
which was represented the fall of man from virtue and happi¬ 
ness, and in the second, his final restoration. It consisted of 
nine degrees, namely: i. Apprentice; 2, Fellow Craft; 3, Mas- 

343 



PAS 


LEXICON OF FREEMASONRY. 


PAS 


ter; 4, Grand Elect; 5, Apprentice Cohen; 6, Fellow Craft 
Cohen; 7, Master Cohen; 8, Grand Architect; 9, Knight Com¬ 
mander. Paschalis first introduced this rite into some of the 
lodges of Marseilles, Toulouse, and Bordeaux, and afterwards, 
in 1767, he extended it to Paris, where, for a short time, it was 
rather popular, ranking some of the Parisian hterateurs among 
its disciples. It has now ceased to exist. 

Passed. A candidate on receiving the second degree, is 
said to be passed as a Fellow Craft.’’ It alludes to his hav¬ 
ing passed through the porch to the middle chamber of the 
temple, the place in which Fellow Crafts received their wages. 

Past Master. An honorary degree conferred on the W.‘. 
Master, at his installation into office. In this degree, the 
necessary instructions are conferred respecting the various cere¬ 
monies of the order, such as installations, processions, the 
laying of corner-stones, etc. The ceremonies of the degree, 
when properly conferred, inculcate a lesson of diffidence in 
assuming the responsibilities of an office without a due pre¬ 
paration for the performance of its duties. 

When a brother who has never before presided, has been 
elected the Master of a lodge, an emergent lodge of Past 
Masters, consisting of not less than three, is convened, and all 
but Past Masters retiring, the degree is conferred upon the 
newly elected officer. 

But the degree is also conferred in Royal Arch Chapters 
where it succeeds the Mark Master’s degree. The conferring 
of this degree, which has no historical connection with the rest 
of the degrees, in a chapter, arises from the following circum¬ 
stance. Originally, when chapters of Royal Arch Masonry 
were under the government of lodges, in which the degree was 
then always conferred, it was a part of the regulations that no 
one could receive the Royal Arch degree, unless he had 
previously presided in the lodge as Master. When the chap¬ 
ters became independent, the regulation could not be abolished, 

344 


PAS LEXICON OF FREEMASONRY. PEC 

for that would have been an innovation; the difficulty has, 
therefore, been obviated, by making every candidate for the 
degree of Royal Arch, a Past Master before his exaltation. 

For several years past the question has been agitated in some 
of the Grand Lodges of the United States, whether this de¬ 
gree is within the jurisdiction of Symbolic or of Royal Arch 
masonry. The explanation of its introduction into chapters, 
just given, manifestly demonstrates that the jurisdiction over 
it by chapters is altogether an assumed one. The Past Master 
of a chapter is only a qiiasi Past Master; the true and legiti¬ 
mate Past Master is the one who has presided over a symbolic 
lodge. 

Past Masters are admitted to membership in many Grand 
Lodges, and by some the inherent right has been claimed to 
sit in those bodies. But the most eminent masonic authorities 
have made a contrary decision, and the general, and, indeed, 
almost universal opinion now is, that Past Masters obtain 
their seats in Grand Lodges by courtesy, and in consequence of 
local regulations, and not by inherent right. 

The jewel of a Past Master in the United States is a pair of 
compasses extended to sixty degrees on the fourth part of a 
circle, with a sun in the centre. In England it was formerly 
the square on a quadrant, but is at present the square with 
the forty-seventh problem of Euclid engraved on a silver plate 
suspended within it. 

Pastos. (Greek Trao-ro?, a couch.) The pastos was a chest 
or close cell, in the pagan mysteries, (among the Druids, 
an excavated stone,) in which the aspirant was for some time 
placed, to commemorate the mystical death of the god. This 
constituted the symbolic death, which was common to all the 
mysteries. In the Arkite rites, the pastos represented the ark 
in which Noah was confined. We may refer it to the coffin 
among masonic emblems. 


Pectoral. Belonging to the breast, from the Latin pectus, 
345 


PED 


LEXICON OF FREEMASONRY. 


PEL 


the breast. The heart has always been considered the seat 
of fortitude and courage, and hence by this word is suggested 
to the Mason certain symbolic instructions in relation to the 
virtue of fortitude. 

Pedal. Belonging to the feet, from the Latin pes, a foot. 
The just man is he who, firmly planting his feet on the princi¬ 
ples of right, is as immovable as a rock, and can be thrust from 
his upright position neither by the allurements of flattery, nor 
the frowns of arbitrary power. And hence by this word is 
suggested to the Mason certain symbolic instructions in rela¬ 
tion to the virtue of justice. 

Pedestal. The pedestal is the lowest part or base of a 
column on which the shaft is placed. In a lodge, there are 
supposed to be three columns, the column of Wisdom in the 
east, the column of Strength in the west, and the column of 
Beauty in the south. These columns are not generally erected 
in the lodge, but their pedestals always are, and at each ped¬ 
estal sits one of the three superior officers of the lodge. Hence 
we often hear such expressions as these, advancing to the 
pedestal, or standing before the pedestal, to signify advancing 
to or standing before the seat of the Worshipful Master.* 

Pelican. The pelican is one of the symbols of the Rose 
Croix degree, and is intended as an allusion to the Redeemer, 
who shed his blood for the good of man. 

Ragon says that in the hieroglyphic monuments the eagle 
was the symbol of a wise man, and the pelican of a benevolent 
one, and therefore he thinks that the eagle and pelican of the 


* The custom in some lodges of placing tables or desks before the three 
principal officers, is of course, incorrect. They should, for the reason 
above assigned, be representations of the pedestals of column, and should 
be painted to represent marble or stone. 

346 



PEN 


LEXICON OF FREEMASONRY. 


PEN 


Rose Croix are intended to symbolize perfect wisdom and per¬ 
fect charity.* 

Penalty. The ceremony of entering into a covenant among 
the ancient Hebrews, is alluded to in Jeremiah xxxiv. i8. It 
was usual for the parties covenanting, to cut a beast in 
twain, and pass between the parts thereof. Jeremiah also re¬ 
lates the penalties to be inflicted upon the people for a breach 
of their covenant. An English writer. Brother Goodacre, 
(quoted by Dr. Oliver,) thus fully explains the whole cere¬ 
mony of making the covenant. The allusion will not escape 
the attentive Mason. 

‘'After an animal had been selected, his throat was cut 
across with one single blow, so as to divide the windpipe, arter¬ 
ies, and veins, without touching any bone. The next ceremony 
was to tear the breast open and pluck out the heart, and if 
there were the least imperfection, the body would be considered 
unclean. The animal was then divided into two parts, and 
placed north and south, that the parties to the covenant might 
pass between them from east to west; and the carcass was then 
left as a prey to voracious animals.’’ 

Penny. The penny a day referred to in the Mark degree 
as the wages of a workman, was the Roman denarius, equal to 
about seven pence three farthings sterling, or twelve cents 
and a half federal currency. 

Pentalpha. A geometrical figure representing an endless 
tringle with five points, thus: 



* Cours des Initiations, p. 320. 

347 




PER 


LEXICON OF FREEMASONRY. 


PER 


It was used by the Pythagoreans as an emblem of health, 
(see Five.) The Pentalpha of Pythagoras is also called the 
pentangle of Solomon, and is said to have constituted the seal 
or signet of our Ancient Grand Master, and to have been in¬ 
scribed on the foundation stone of Masonry. 


Perfection. Grand ecossais de la voute sacree du Jacques 
Vi. The 14th degree in the Ancient Scotch rite, the 20th in 
the rite of Misraim. In the Scotch rite, as practised in this 
country, the degree receives the name we have given it, as well 
as that of Grand Elect, Perfect and Sublime Mason,” but in 
France it is called '' Grand Scotch Mason of the sacred vault 
of James VI.” This is one of the evidences of the influence 
exerted by the Pretender and his adherent, Ramsay, over the 
organization of this rite. This degree is called by its pos¬ 
sessors the ultimate degree of ancient masonry, and it is indeed 
the last of the ineffable degrees that refer to the first temple. Its 
officers are a Most Perfect Master, representing Solomon, two 
Grand Wardens, a Grand Treasurer, and Grand Secretary. 
The following history is connected with this degree. 

When the temple was finished, the Masons who had been 
employed in constructing it, acquired immortal honour.^ 
Their order became more uniformly established and regulated 
than it had been before. Their caution and reserve in ad¬ 
mitting new members, produced respect, and merit alone was 
required of the candidate. With these principles instilled into 
their minds, many of the Grand Elect left the Temple after its 
dedication, and dispersing themselves among the neighbour¬ 
ing nations, instructed all who applied and were found worthy 
in the sublime degrees of ancient craft masonry. 

The temple was completed in the year of the world, 3000. 
Thus far, the wise King of Israel had behaved worthy of him¬ 
self, and gained universal admiration; but in process of time, 
when he had advanced in years, his understanding became 
impaired; he grew deaf to the voice of the Lord, and was 

348 


PER 


LEXICON OF FREEMASONRY. 


PER 


Strangely irregular in his conduct. Proud of having erected 
an edifice to his Maker, and intoxicated with his great power, 
he plunged into all manner of licentiousness and debauchery, 
and profaned the temple, by offering to the idol Moloch, that 
incense which should have been offered only to the living God. 

The Grand Elect and Perfect Masons saw this, and were 
sorely grieved, afraid that his apostacy would end in some 
dreadful consequences, and bring upon them those enemies 
whom Solomon had vain-gloriously and wantonly defied. 
The people, copying the vices and follies of their king, became 
proud and idolatrous, and neglected the worship of the true 
God, for that of idols. 

As an adequate punishment for this defection, God inspired 
the heart of Nebuchadnezzar, King of Babylon, to take ven¬ 
geance on the kingdom of Israel. This prince sent an army 
with Nebuzaradan, Captain of the Guards, who entered Judah 
with fire and sword, took and sacked the city of Jerusalem, 
razed its walls, and destroyed the temple. The people were 
carried captive to Babylon, and the conquerors took with them 
all the vessels of silver and gold. This happened four hundred 
and seventy years, six months and ten days after its dedication. 

When, in after times, the princes of Christendom entered 
into a league to free the Holy Land from the oppression of the 
infidels, the good and virtuous Masons, anxious for the suc¬ 
cess of so pious an undertaking, voluntarily offered their ser¬ 
vices to the confederates, on condition that they should be per¬ 
mitted a chief of their own election, which was granted; they 
accordingly rallied under their standard and departed. 

The valour and fortitude of these elected knights was such, 
that they were admired by, and took the lead of, all the princes 
of Jerusalem; who, believing that their mysteries inspired them 
with courage and fidelity in the cause of virtue and religion, 
became desirous of being initiated. Upon being found 
worthy, their desires were complied with, and thus, the royal 
art, meeting the approbation of great and good men, became 
popular and honourable, was diffused through their various 

349 


PER 


LEXICON OF FREEMASONRY. 


PER 


dominions, and has continued to spread through a succession 
of ages to the present day. 

The symbolic order of this degree is red, emblematic of fer¬ 
vour, constancy, and assiduity. 

The jewel of the degree is a pair of compasses extended on 
an arc of 90 degrees, surmounted by a crown, and with a sun 
in the centre. 

The apron is white with red flames, bordered with blue, and 
having the jewel painted on the flap. 

Perfection, Rite of. In 1754, the Chevalier de Bonneville 
established a chapter of the high degrees, which he called 
the chapter of Clermont, in honour of Louis of Bourbon, 
Prince of Clermont, at that time Grand Master of the fra¬ 
ternity in France. The system of masonry he there practised 
received the name of the rite of Perfection, or rite of Heredom. 
It consists of twenty-five degrees, most of which are the same 
as those of the Ancient Scotch rite. The degrees are as fol¬ 
lows:— I, Apprentice; 2, Fellow Craft; 3, Master; 4, Secret 
Master; 5, Perfect Master; 6, Intimate Secretary; 7, Intendant 
of the Buildings; 8, Provost and Judge; 9, Elect of nine; 10, 
Elect of fifteen; ii. Illustrious elect, Chief of the twelve tribes; 
12, Grand Master Architect; 13, Royal Arch; 14, Grand, 
Elect, Ancient, Perfect Master; 15, Knight of the Sword; 16, 
Prince of Jerusalem; 17, Knight of the East and West; 18, 
Rose Croix Knight; 19, Grand Pontifif; 20, Grand Patriarch; 
21, Grand Master of the Key of Masonry; 22, Prince of 
Libanus; 23, Sovereign Prince Adept, Chief of the Grand 
Consistory; 24, Illustrious Knight, Commander of the Black 
and White Eagle; 25, Most Illustrious Sovereign Prince of 
Masonry, Grand Knight, Sublime Commander of the Royal 
Secret. 

The distinguishing principle of this rite is, that Freema¬ 
sonry was derived from Templarism, and that consequently 
every Freemason was a Knight Templar. It is still practised, 
or was a few years since, in a single lodge in Paris. 

350 



















PER 


LEXICON OF FREEMASONRY. 


PER 


Perfect Master. Maitre Par fait. The fifth degree in the 
Ancient Scotch rite. The ceremonies of this degree were origi¬ 
nally established as a grateful tribute of respect to a worthy 
departed brother. The officers of the lodge are a Right Wor¬ 
shipful Master, who represents the Noble Adoniram, the in¬ 
spector of the works at Mount Libanus, and a Warden, who is 
called Inspector. The conductor represents Zerbal, the Captain 
of the Guards. The symbolic colour of the degree is green, to 
remind the Perfect Master that, being dead in vice, he must 
hope to revive in virtue. His jewel is a compass extended 
6o degrees, to teach him that he should act within measure, 
and ever pay due regard to justice and equity. 

The apron is white, with a green flap, and in the middle of 
the apron must be embroidered or painted, within three circles, 
a square stone, in the centre of which the letter J is inscribed. 

Perfect Union, Lodge of. A lodge at Rennes in France, 
which, in the last century, created a new modification of ma¬ 
sonry, under the name of the rite of the Elect of Truth. It 
consisted of fourteen degrees, divided into three classes, taken 
with slight alterations from the rite of perfection. The de¬ 
grees were as follows: 

I. Class .— I, Entered Apprentice; 2, Fellow Craft; 3, Mas¬ 
ter ; 4, Perfect Master. 

II. Class .—5, Elect of nine; 6, Elect of fifteen; 7, Master 
Elect; 8, Minor Architect; 9, Second Architect; 10, Grand 
Architect; ii, Knight of the East; 12, Rose Croix. 

III. Class. —13, Knight Adept; 14, Elect of Truth. 

This rite, at one time, had several lodges in various parts of 
France. 

Perpendicular. In a geometrical sense, that which is up¬ 
right and erect, leaning neither one way nor another. In a 
figurative and symbolic sense, it conveys the signification of 
Justice, Fortitude, Prudence, and Temperance. Justice, that 
leans to no side but that of Truth; Fortitude, that yields to no 

351 


PER 


LEXICON OF FREEMASONRY. 


PER 


adverse attack; Prudence, that ever pursues the straight path 
of integrity; and Temperance, that swerves not for appetite 
nor passion. See Plumb, 


Persecutions. I enter on the history of the persecutions 
to which our order has been subjected, with a reluctance that 
I have not felt in the other portions of this work. The record 
of the follies and the crimes of his race, furnish no pleasant 
theme to the historian. But truth summons me to the task, 
odious though it be, of showing that masonry, virtuous as are 
its principles, charitable as are its objects, and instructive as 
are its ceremonies, has, nevertheless, been repeatedly exposed 
to the blinded rage of political hostility, or of religious bigotry. 

One of the first persecutions to which masonry, in its pre¬ 
sent organization, was subjected, occurred in the year I735> 
in Holland. On the i6th of October, of that year, a crowd of 
ignorant fanatics whose zeal had been enkindled by the de¬ 
nunciations of some of'the clergy, broke into a house in Am¬ 
sterdam, where a lodge was accustomed to be held, and de¬ 
stroyed all the furniture and ornaments of the lodge. The 
States General, yielding to the popular excitement, or rather 
desirous of giving no occasion for its action, prohibited the 
future meetings of the lodges. One, however, continuing 
regardless of the edict, to meet at a private house, the mem¬ 
bers were arrested and brought before the Court of Justice. 
Here, in the presence of the whole city, the Masters and War¬ 
dens defended themselves with great dexterity; and while 
acknowledging their inability to prove the innocence of their 
institution by a public exposure of their secret doctrines, they 
freely offered to receive and initiate any person in the confi¬ 
dence of the magistrates, and who could then give them infor¬ 
mation upon which they might depend, relative to the true de¬ 
signs of the institution. The proposal was acceded to, and the 
town clerk was chosen. Pie was immediately initiated, and his 
report so pleased his superiors, that all the magistrates and 

352 


PER 


LEXICON OF FREEMASONRY. 


PER 


principal persons of the city became members and zealous pa¬ 
trons of the order. 

In France, the fear of the authorities that the Freemasons 
concealed, within the recesses of their lodges, designs hostile 
to the government, gave occasion to an attempt, in 1737, on 
the part of the police, to prohibit the meeting of the lodges. 
But this unfavourable disposition did not long continue, and 
the last instance of the interference of the government with 
the proceedings of the masonic body, was in June, 1745, when 
the members of a lodge, meeting at the Hotel de Soissons, were 
dispersed, their furniture and jewels seized, and the landlord 
amerced in a penalty of three thousand livres. 

The persecutions in Germany were owing to a singular 
cause. The malice of a few females had been excited by their 
disappointed curiosity. A portion of this disposition they suc¬ 
ceeded in communicating to the Empress, Maria Theresa, who 
issued an order for apprehending all the Masons in Vienna 
when assembled in their lodges. The measure was, however, 
frustrated by the good sense of the Emperor, Joseph L, who 
was himself a Mason, and exerted his power in protecting his 
brethren. 

The persecutions of the church in Italy, and other Catholic 
countries, have been the most extensive and most permanent. 
On the 28th of April, 1738, Pope Clement XII. issued the 
famous bull against Freemasons, whose authority is still in 
existence. In this bull, the Roman Pontiff says, ‘'We have 
learned, and public rumor does not permit us to doubt the truth 
of the report, that a certain society has been formed, under the 
name of Freemasons, into which persons of all religions and 
all sects are indiscriminately admitted, and whose members 
have established certain laws which bind themselves to each 
other, and which, in particular, compel their members, under 
the severest penalties, by virtue of an oath taken on the Holy 
Scriptures, to preserve an inviolable secrecy in relation to every 
thing that passes in their meetings.’' The bull goes on to de¬ 
clare, that these societies have become suspected by the faith- 

353 


PER 


LEXICON OF FREEMASONRY. 


PER 


ful, and that they are hurtful to the tranquillity of the state 
and to the safety of the soul; and after making use of the 
now thread-bare argument, that if the actions of Freemasons 
were irreproachable, they would not so carefully conceal them 
from the light, it proceeds to enjoin all bishops, superiors, and 
ordinaries, to punish the Freemasons with the penalties 
which they deserve, as people greatly suspected of heresy, 
having recourse, if necessary, to the secular arm/’* 

What this delivery to the secular arm means, we are at no 
loss to discover, from the interpretation given to the bull by 
Cardinal Firrao, in his edict of publication in the beginning of 
the following year; namely, '‘that no person shall dare to 
assemble at any lodge of the said society, nor be present at 
any of their meetings, under pain of death, and confiscation of 
goods, the said penalty to be without hope of pardon.’’f 

The bull of Clement met in France with no congenial spirits 
to obey it. On the contrary, it was the subject of universal 
condemnation as arbitrary and unjust, and the parliament of 
Paris positively refused to enrol it. But in other Catholic 
countries it was better respected. In Tuscany the persecutions 
were unremitting. A man named Crudeli, was arrested at 
Florence, thrown into the dungeons of the inquisition, sub¬ 
jected to torture, and finally sentenced to a long imprisonment 
on the charge of having furnished an asylum to a masonic 
lodge. The Grand Lodge of England, upon learning the cir¬ 
cumstances, obtained his enlargement and sent him pecuniary 


* As late as 1802, in Austria, and the Ecclesiastical States, all public 
functionaries were compelled, before their installation, to declare upon 
oath that they were not members of the order of Freemasons. 

t Clavel gives the original of this most merciful interpretation. I quote 
it, lest the severity of the penalty should throw a doubt upon the correct¬ 
ness of my translation, which my Italian readers may easily verify. “Che 
nessuno ardisca di radunarsi e congregarsi e di aggregarsi, in luogo 
alcuno, sotto le sudette societa, ne di trovarsi presente a tali radunanze, 
sotta pena della morte e confiscazione de beni, da incorrersi irremisibil- 
mente, senza speranza di grazia. 


354 



PER 


LEXICON OF FREEMASONRY. 


PER 


assistance. Francis de Lorraine, who had been initiated at 
the Hague, in 1731, soon after ascended the grand ducal 
throne, and one of the first acts of his reign was to liberate 
all the Masons who had been incarcerated by the inquisition, 
and still further to evince his respect for the order, he per¬ 
sonally assisted in the constitution of several lodges at Flor¬ 
ence, and in other cities of his dominions. 

The other sovereigns of Italy were, however, more obedient 
to the behests of the holy father, and persecutions continued 
to rage throughout the peninsula. Nevertheless, masonry con¬ 
tinued to flourish, and in 1751, thirteen years after the emis¬ 
sion of the bull of prohibition, lodges were openly in existence 
in Tuscany, at Naples, and even in the eternal city ’’ itself. 

The priesthood, whose vigilance had abated under the influ¬ 
ence of time, became once more alarmed, and an edict was 
issued in 1751, by Benedict XIV., who then occupied the papal 
chair, renewing and enforcing the bull which had been fulmi¬ 
nated by Clement. 

This, of course, renewed the spirit of persecution. In Spain, 
one Tournon, a Frenchman, was convicted of practising the 
rites of masonry, and after a tedious confinement in the 
dungeons of the inquisition, he was finally banished from the 
kingdom. 

In Portugal, at Lisbon, John Coustos, a native of Switzer¬ 
land, was still more severely treated. He was subjected to the 
torture, and suffered so much that he was unable to move his 
limbs for three months. Coustos, with two companions of his 
reputed crime, was sentenced to the galleys, but was finally 
released by the interposition of the. English ambassador. The 
work of Coustos, in which he recounts the circumstances of 
his imprisonment and trial, is now before me, and the details 
of the tortures to which he was subjected, in the hope of ex¬ 
torting the secrets of masonry from him, inspire the most 
tender pity for his sufferings, and the most unqualified ad¬ 
miration of his fortitude and fidelity. 

But the persecutions of the order were not confined to Ca- 

355 


PER 


LEXICON OF FREEMASONRY. 


PET 


tholic countries. In 1745, the Council of Berne, in Switzer¬ 
land, issued a decree prohibiting under the severest penalties, 
the assemblages of Freemasons. In 1757, in Scotland, the 
Synod of Sterling adopted a resolution debarring all adhering 
Freemasons from the ordinances of religion. And, as if to 
prove that fanaticism is everywhere the same, in 1748 the 
Divan at Constantinople caused a masonic lodge to be de¬ 
molished, its jewels and furniture seized, and its members 
arrested. They were discharged upon the interposition of the 
English minister, but the government prohibited the introduc¬ 
tion of the order into Turkey. 

Our own country has not been free from the blighting in¬ 
fluence of this demon of fanaticism. But the exciting scenes 
of anti-masonry are too recent to be treated by the historian 
with coolness or impartiality. The political party to which 
this spirit of persecution gave birth, was the most abject in its 
principles, and the most unsuccessful in its efforts, of any that 
our times have seen. It has passed away; the clouds of anti¬ 
masonry have been, we trust, forever dispersed, and the bright 
sun of masonry, once mor^ emerging from its temporary 
eclipse, is beginning to bless our land with the invigorating 
heat and light of its meridian rays. 

Persian Philosophic Rite. A rite attempted to be estab¬ 
lished in France about the year 1819. It consisted of seven 
degrees, as follows:—i. Listening Apprentice; 2, Fellow Craft 
Adept, Esquire of Benevolence; 3, Master, Knight of the Sun; 

4, Architect of all rites, Knight of the Philosophy of the heart; 

5, Knight of eclecticism and of truth; 6, Master Good Shep¬ 
herd; 7, Venerable Grand Elect. This rite never contained 
many members, and is now abolished. 

Petition. When a new lodge is about to be formed, ap¬ 
plication to the Grand Lodge, within whose jurisdiction it is 
situated, must be made in the form of petition. The petition 
must be signed by at least seven Master Masons, and the ma- 

356 


pha lexicon of freemasonry. PHA 

sonic and moral character of the petitioners certified by one 
or more well known brethren. Petitions to a Grand Chapter 
for the formation of Chapters of Royal Arch Masons, require 
the signatures of nine companions; and for Encampments of 
Knights Templars and the appendant orders, the application 
to the Grand Encampment must be made by nine knights. 

Phallus. (Greek ^aXXo?.) The phallus was the wooden 
image of the membrum virile, which being affixed to a pole, 
formed a part of the most of the pagan mysteries, and was 
worshipped as the emblem of the male generative principle. 
The phallic worship was first established in Egypt. The origin 
of its institution was this. After the murder of Osiris, and the 
mutilation of the body by Typhon, Isis was enabled to recover 
all the parts of his body except the privities. To this part, 
therefore, in commemoration of its loss, she paid particular 
honour. The phallus, its representation, was made of wood, 
and carried during the sacred festivals in the mysteries of 
Osiris, as the emblem of fecundity. It was held by the people 
in the greatest veneration, and the sight or mention of it pro¬ 
duced in the minds of the ancients no impure or lascivious 
thoughts. From Egypt it was introduced into Greece, and its 
exhibition formed a part of the Dionysian mysteries. In the 
Indian mysteries, it was called the lingam, and was always 
found in the most holy place of the temple. It was adopted by 
the idolatrous Israelites, who took it from the Moabites when 
in the wilderness of Sin, under the name of Baal-peor.* In 
short, the veneration of the phallus, under different names, 
was common to all the nations of antiquity. We shall again 
have occasion to refer to it, in the article on the Point within 
a Circle, with which masonic emblem the phallus has been 
identified by Dr. Oliver in an elaborate chapter in his '' Signs 


^Cumberland says Baal-pehor in the Chaldaic signifies the naked god, 
and is equivalent to the Roman deity Priapus. 

357 


23 



PHI 


LEXICON OF freemasonry. 


PHI 


and Symbols/' The masonic explanation, however, it will 
hereafter be perceived, bears no longer any allusion to the 
solar orb, or great principle of fecundity, except, in its form ©, 
a figure still retained by astronomers as the representation of 
the sun. See Point within a Circle. 

Philalethes, Rite of the. The rite of the Philalethes or 
Searchers after Truth, was invented in the lodge of Amis 
Reunis at Paris, in 1775, by Savalette de Langes, Keeper of 
the Royal Treasury. It was compounded of the masonic 
reveries of Swedenburg and Paschalis, and was distributed 
into twelve classes or chambers of instruction. The names of 
these classes or degrees were as follows:—i, Apprentice; 2, 
Fellow Craft; 3, Master; 4, Elect; 5, Scotch Master; 6, Knight 
of the East; 7, Rose Croix; 8, Knight of the Temple; 9, Un¬ 
known Philosopher; 10, Sublime Philosopher; ii. Initiate; 12, 
Philalethes or Searcher after Truth. The first six degrees were 
called Petty, and the last six High Masonry. The rite existed 
only during the life of de Langes; at his death in 1788, it 
ceased to exist, and the lodge of Amis Reunis was dissolved. 

Philosophical Degrees. All the degrees above the Rose 
Croix obtain this appellation. They are so called because they 
are particularly directed to the philosophical explanation of the 
system of masonry, which, in the inferior degrees, receives a 
moral signification. They are not to be confounded with the 
philosophical orders which arose on the continent of Europe 
about the close of the eighteenth century, and whose tendency, 
in many instances, was towards natural religion or deism. 
Barruel and Robinson, however, have confounded them, and on 
this^ error have based many, if not all, of their false charges 
against Freemasonry. 

Philosophic Lodge. The degree of Knights of the Sun is 
sometimes thus styled. 

358 


PIC LEXICON OF FREEMASONRY. PIL 

Philosophic Scotch Rite. —Rite ecossais philosophique. In 
the year 1770, one Pernetti founded a rite of Freemasonry, 
which he called the “Hermetic rite,’’ but which was rather 
an alchemical than a masonic society, for its object was, by 
symbolic lessons, to instruct its disciples in the art of transmut¬ 
ing metals, and preparing the elixir of life. One of Pernetti’s 
most ingenious disciples was a physician of Paris, named 
Boileau. He modified the system of the Hermetic rite, gave it 
a more purely masonic character and established its practice in 
one of the lodges of Paris, under the name of the “ Philosophic 
Scotch Rite.” The two rites were subsequently united, and 
the Grand Lodge was established in 1776, at Paris. It con¬ 
sists of twelve degrees, as follows: i, 2, 3, Knight of the Black 
Eagle, or Rose Croix, divided into three parts; 4, Knight of 
the Phoenix; 5, Knight of the Sun; 6, Knight of Iris; 7, Free¬ 
mason; 8, Knight of the Argonauts; 9, Knight of the Golden 
Fleece; 10, Grand Inspector, Perfect Initiate; ii, Grand In¬ 
spector, Grand Scotch Mason; 12, Sublime Master of the 
Luminous Ring. The three degrees of ancient Craft Masonry 
are necessary pre-requisites, though they do not form a part 
of the rite. It is still practised in France, but to a very limited 
extent. 

We may form some notion of the masonic doctrine taught 
in this rite, from the name of the degree which is at its sum¬ 
mit. The “ Luminous Ring ” is a Pythagorean degree. In 
1780 an Academy of the Sublime Masters of the Luminous 
Ring was established in France, in which the doctrine was 
taught that Freemasonry was originally founded by Pytha¬ 
goras, and in which the most important portion of the lectures 
consisted of an explanation of the peculiar doctrines of the 
sage of Samos. We may, therefore, presume that the same 
doctrines were taught in the rite under examination. 

Pickaxe. One of the working tools of a Royal Arch Ma¬ 
son. For its emblematic signification see Shovel 

Pilgrim’s Shell. The shell was an Ancient symbol of 

359 


PIL 


LEXICON OF FREEMASONRY. 


PIL 


the Syrian Goddess Astarte, who was the same as the Venus 
Pelagia, or Venus rising from the sea, of the western mythol¬ 
ogy. The escalop or scollop shell (the Pecten of Linnaeus) 
is found in great abundance on the shores of the Mediter¬ 
ranean, and was worn in the time of the Crusades by pilgrims 
to the Holy Land, as a Memorial of the pious pilgrimage they 
were then performing or had already accomplished. Thus 
Shakspeare makes Ophelia sing. 

“ And how should I thy true love know. 

From any other one? 

O! by his scollop shell and staff, 

And by his sandal shoon.'’ 

Hence the scollop shell, staff and sandals, form a part of 
the costume of a candidate in the ceremonies of the Templar 
degree. 

Pillar. In the earliest times it was customary to perpetu¬ 
ate remarkable events, or exhibit gratitude for providential 
favours, by the erection of pillars, which by the idolatrous 
races were dedicated to their spurious gods. Thus Sanconiatho 
tells us that Hypsourianos and Ousous, who lived before the 
flood, dedicated two pillars to the elements, fire and air. 
Among the Egyptians the pillars were, in general, in the form 
of obelisks, from 50 to 100 feet high, and exceedingly slender 
in proportion. Upon their four sides, hieroglyphics were often 
engraved. According to Herodotus, they were first raised in 
honour of the sun, and their pointed form was intended to 
represent his rays. Many of these monuments still remain. 

In the antediluvian ages, the posterity of Seth erected pil¬ 
lars; “for,’’ says the Jewish historian, “that their inventions 
might not be lost before they were sufficiently known, upon 
Adam’s prediction, that the world was to be destroyed at one 
time by the force of fire, and at another time by the violence 
of water, they made two pillars, the one of brick, the other' 
of stone; they inscribed their discoveries on them both, that in 

360 


PIL 


LEXICON OF FREEMASONRY. 


PIL 


case the pillar of brick should be destroyed by the flood, the 
pillar of stone might remain, and exhibit those discoveries to 
mankind, and also inform them that there was another pillar 
of brick erected by them.”* Jacob erected a pillar at Bethel, 
to commemorate his remarkable vision of the ladder, and after¬ 
wards another one at Galeed as a memorial of his alliance with 
Laban. Joshua erected one at Gilgal to perpetuate the re¬ 
membrance of his miraculous crossing of the Jordan. Samuel 
set up a pillar between Mizpeh and Shen, on account of a de¬ 
feat of the Philistines, and Absalom erected another in honour 
of himself. 

Pillars of the Porch. The pillars most remarkable in 
Scripture history, were the two erected by Solomon at the 
porch of the Temple, and which Josephus thus describes: 
'' Moreover, this Hiram made two hollow pillars, whose out¬ 
sides were of brass, and the thickness of the brass was four 
fingers’ breadth, and the height of the pillars was eighteen 
cubits, (27 feet,) and the circumference twelve cubits, (18 
feet;) but there was cast with each of their chapiters, lily work, 
that stood upon the pillar, and it was elevated five cubits, (yi 
feet,) round about which there was net work interwoven with 
small palms made of brass, and covered the lily work. To this 
also were hung two hundred pomegranates, in two rows. The 
one of these pillars he set at the entrance of the porch on the 
right hand, (or south) and called it Jachin, and the other at 
the left hand, (or north,) and called it Boaz.” 

It has been supposed that Solomon, in erecting these pillars, 
had reference to the pillar of cloud and the pillar of fire which 
went before the Israelites in the wilderness, and that the right 
hand or south pillar represented the pillar of cloud, and the 
left hand or north pillar represented that of fire. Solomon 


* Joseph. Antiq. lib. i. c. ii. Josephus says this pillar in his time was 
still remaining in the land of Siriad; but Whiston supposes the pillar thus 
referred to, to have been erected by Sesostris, King of Egypt. 

361 



PIL 


LEXICON OF FREEMASONRY. 


PIL 


did not simply erect them as ornaments to the temple, but as 
memorials of God’s repeated promises of support to his peo¬ 
ple of Israel. For the pillar {Jackin,) derived from the 
words n' {Jah,) “Jehovah,” and {achin) ''to estab¬ 

lish,” signifies that ''God will establish his house of Israel; 
while the pillar 1j;:i compounded of 2 (b,) ''in ” and 

r; {oaz,) “strength,” signifies that “in strength shall it be 
established.” And thus were the Jews, in passing through the 
porch to the temple, daily reminded of the abundant promises 
of God, and inspired with confidence in his protection and 
gratitude for his many acts of kindness to his chosen people. 

The construction of these pillars .—There is no part of the 
architecture of the ancient temple which is so difficult to be 
understood in its details, as the Scriptural account of these 
memorable pillars. Freemasons, in general, intimately as their 
symbolical signification is connected with some of the most 
beautiful portions of their ritual, appear to have but a con¬ 
fused notion of their construction and of the true disposition 
of the various parts of which they are composed. With a view 
to relieve this subject from some of the difficulties which sur¬ 
round it, I, some time since, published an essay on these pillars 
in Moore’s Magazine; and as that essay contained all the 
results of a rather laborious investigation, I shall transfer so 
much of it as is appropriate to the present article. 

The situation of these pillars, according to Lightfoot,* was 
within the porch, at its very entrance and on each side of the 
gate. They were therefore seen, one on the right, and the 
other on the left, as soon as the visitor stepped within the 
porch.f And this, it will be remembered, in confirmation, is 


* See his treatise entitled “A Prospect of the Temple.” 
t If this position be the correct one, and Lightfoot supports the 
hypothesis by strong arguments, then Oliver, as well as most of our 
lecturers, is wrong in the statement that the pillars were placed before 
the porch of the temple, and must have been passed before entering it. 
See Oliver’s Landmarks, vol. i., p. 451. 

362 



PIL 


LEXICON OF FREEMASONRY. 


PIL 


the very spot in which Ezekiel places the pillars that he saw 
in his vision of the Temple. '' The length of the porch was 
twenty cubits, and the breadth eleven cubits; and he brought 
me by the steps whereby they went up to it, and there were 
pillars by the posts, one on this side, and another on that side.^'* 

These pillars, we are told, were of brass, as well as the 
chapiters that surmounted them, and were cast hollow. The 
thickness of the brass of each pillar was ‘Tour fingers, or a 
hand’s breadth,” which is equal to three inches. According to 
the accounts in i Kings vii. 15, and Jeremiah lii. 21, the cir¬ 
cumference of each pillar was twelve cubits. Now, according 
to the Jewish computation, the cubit used in the measurement 
of the temple buildings was six hand’s breadth, or eighteen 
inches. According to the tables of Bishop Cumberland, the 
cubit was rather more, he making it about twenty-two inches; 
but I adhere to the measure laid down by the Jewish writers, 
as probably more correct, and certainly more simple for cal¬ 
culation. The circumference of each pillar, reduced by this 
scale to English measure, would be eighteen feet, and its 
diameter about six. 

The reader of the Scriptural accounts of these pillars will be 
not a little puzzled with the apparent discrepancies that are 
found in the estimates of their height as given in the books 
of Kings and Chronicles. In the former book, it is said that 
their height was eighteen cubits, and in the latter it was thirty- 
five.f But the discrepancy is easily reconciled by supposing, 
which, indeed, must have been the case, that in the book of 
Kings the pillars are spoken of separately, and that, in 
Chronicles, their aggregate height is calculated; and the reason 
why, in this latter book, their united height is placed at thirty- 
five cubits instead of thirty-six, which would be the double of 
eighteen, is because they are there measured as they appeared 


* Ezekiel, xl. 49. 

t Whiston observes that the latter height would be contrary to all the 
rules of architecture. 

363 



PIL 


LEXICON OF FREEMASONRY. 


PIL 


with the chapiters, upon them. Now half a cubit of each 
pillar was concealed in, what Lightfoot calls the hole of the 
chapiter,” that is, half a cubits’s depth of the lower edge of 
the chapiter covered the top of the pillar, making each pillar, 
apparently, only seventeen and a half cubits high, or the two 
thirty-five cubits, as laid down in the Book of Chronicles. 

This is a much better method of reconciling the discrepancy 
than that adopted by Calcott,* who supposes that the pedestals 
of the pillars were seventeen cubits high—a violation of every 
rule of architectural proportion with which we would be reluc¬ 
tant to charge the memory of so '' cunning a workman ” as 
Hiram the Builder. The account in Jeremiah agrees with 
that in the Book of Kings. The height, therefore, of each of 
these pillars was, in English measure, twenty-seven feet. The 
chapiter or pomel was five cubits, or seven and a half feet 
more; but as half a cubit, or nine inches, was common to both 
pillar and chapiter, the whole height from the ground to the 
top of the chapiter was twenty-two cubits and a half, or thirty- 
three feet and nine inches. 

Each of these pillars was surmounted by a chapiter, which 
was five cubits or seven and a half feet in height. The shape 
and construction of this chapiter requires some consideration. 
The Hebrew word which is used in this place is 
(koteret.) Its root is to be found in the world (keter,) 
which signified '' a crown,” and is so used in Esther vi. 8, to 
designate the royal diadem of the King of Persia. The 
Chaldaic version expressly calls the chapiter a crown,” but 
Rabbi Solomon, in his commentary, uses the word 
{pomel,) signifying ''a globe or spherical body,” and Rabbi 
Gershom describes it as '' like two crowns joined together.” 
Lightfoot says, '' it was a huge, great oval, five cubits high, 
and did not only sit upon the head of the pillars, but also 
flowered or spread them, being larger about, a great deal, than 


* Calcott’s Masonry, p. 151. 

364 



PIL 


LEXICON OF FREEMASONRY. 


PIL 


the pillars themselves.” The Jewish commentators say that 
the two lower cubits of its surface were entirely plain, but that 
the three upper were richly ornamented. To this ornamental 
part we now arrive. 

In the first Book of Kings, ch. vii. verses 17, 20, 22, the 
ornaments of the chapiter are thus described: 

*‘And nets of checker-work and wreaths of chain work, for 
the chapiters which were upon the top of the pillars; seven 
for the one chaptier, and seven for the other chapiter. 

''And he made the pillars, and two rows round about upon 
the one net-work, to cover the chapiters that were upon the 
top, with pomegranates; and so did he for the other chapiter. 

"And the chapiters that were upon the tops of the pillars 
were of lily work in the porch, four cubits. 

"And the chapiters upon the two pillars had pomegranates 
also above, over against the belly, which was by the net-work; 
and the pomegranates were two hundred in rows, round about 
upon the other chapiter. 

"And upon the top of the pillars was lily work; so was the 
work of the pillars finished.” 

Let us endeavour to render this description, which appears 
somewhat confused and unintelligible, plainer and more com¬ 
prehensible. 

The "nets of checker-work,” is the first ornament mentioned. 
The words thus translated are in the original 
HDwhich Lightfoot prefers rendering "thickets of 
branch work;” and he thinks that the true meaning of the 
passage is, that " the chapiters were curiously wrought with 
branch work, seven goodly branches standing up from the 
belly of the oval, and their boughs and leaves curiously and 
lovelily intermingled and interwoven one with another.” He 
derives his reason for this version, from the fact that the 
same word, is translated, "thicket” in the passage 

in Genesis (xxii. 13,) where the ram is described as being 
" caught in a thicket by his horns,” and in various other 
passages the word is to be similarly translated. But, on the 

365 


PIL 


LEXICON OF FREEMASONRY. 


PIL 


other hand, we find it used in the Book of Job, where it evi¬ 
dently signifies a net made of meshes: For he is cast into 
a net by his own feet and he walketh upon a snare.^’ Job xviii, 
8. In 2 Kings i. 2, the same word is used, where our trans¬ 
lators have rendered it a lattice; ^‘Ahaziah fell down through 
a lattice in his upper chamber.^’ I am, therefore, not inclined 
to adopt the emendation of Lightfoot, but rather coincide with 
the received version as well as the masonic tradition that this 
ornament was a simple net-work or fabric consisting of reticu¬ 
lated lines. 

The '' wreaths of chain workthat are next spoken of, are 
less difficult to be understood. The word here translated 
''wreath,'' is and is to be found in Deuteronomy 

xxii. 12, where it distinctly means fringes: " Thou shalt make 
thee fringes upon the four quarters of thy vesture." Fringes, 
it should also be translated here. "The fringes of chain 
work," I suppose, were, therefore, attached to, and hung down 
from, the net-work spoken of above, and were probably in 
this case, as when used upon the garments of the Jewish high 
priest, intended as a " memorial of the law." 

The " lily work," is the last ornament that demands our 
attention. And here the description of Lightfoot is so clear 
and evidently correct, that I shall not hesitate to quote it at 
length. "At the head of the pillar, even at the setting on of 
the chapiter, there was a curious and a large border or circle 
of lily work, which stood out four cubits under the chapiter, 
and then turned down, every lily or long tongue of brass, with 
a neat bending, and so seemed as a flowered crown to the 
head of the pillar, and as a curious garland whereon the chapi¬ 
ter had its seat." 

There is a very common error among Masons, which has 
been fostered by the plates in our " Monitors," that there were 
on the pillars, chapiters, and that these chapiters were again 
surmounted by globes. The truth, however, is that the chapi¬ 
ters themselves were " the pomels or globes " to which our 
lecture, in the Fellow Craft's degree, alludes. This is evident 

366 


PIL 


LEXICON OF FREEMASONRY. 


PIL 


from what has already been said in the first part of the preced¬ 
ing description. The maps of the earth and the charts of the 
celestial constellations which are sometimes said to have been 
engraved upon these globes, must be referred to the pillars 
where, according to Oliver, a masonic tradition places them 
—an ancient custom, instances of which we find in profane 
history. This is, however, by no means of any importance, as 
the symbolic allusion is perfectly well preserved in the shapes 
of the chapiters, without the necessity of any such geograph¬ 
ical or astronomical engraving upon them. For being globu¬ 
lar, or nearly so, they may be justly said to have represented 
the celestial and terrestrial spheres. 

The true description, then, of these memorable pillars, is 
simply this. Immediately within the porch of the temple, and 
on each side of the door, were placed two hollow brazen pil¬ 
lars. The height of each was twenty-seven feet, the diameter 
about six feet, and the thickness of the brass three inches. 
Above the pillar, and covering its upper part to the depth of 
nine inches, was an oval body or chapiter, seven feet and a 
half in height. Springing out from the pillar, at the junction 
of the chapiter with it, was a row of lily petals, which, first 
spreading around the chapiter, afterwards gently curved 
downwards towards the pillar, something like the Acanthus 
leaves on the capital of a Corinthian column. About two-fifths 
of the distance from the bottom of the chapiter, or just below 
its most bulging part, a tissue of net-work was carved, which 
extended over its whole upper surface. To the bottom of this 
net-work was suspended a series of fringes, and on these again 
were carved two rows of pomegranates, one hundred being in 
each row. 

This description, it seems to me, is the only one that can be 
reconciled with the various passages in the Books of Kings, 
Chronicles and Jeremiah, which relate to these pillars, and the 
only one that can give the masonic student a correct concep¬ 
tion of the architecture of these important symbols. 


367 


PLA 


LEXICON OF FREEMASONRY. 


PLU 


Platonic Academy. A society instituted at Florence, in 
1480. The hall in which its meetings were held still exists, 
and is said to be ornamented with masonic emblems. Clavel 
supposes it to have been a society founded by some of the 
honorary members and patrons of the fraternity of Freema¬ 
sons who existed in the Middle Ages, and who, having aban¬ 
doned the material design of the institution, confined them¬ 
selves to its mystic character. If his suggestion be correct, 
this is one of the earliest instances of the separation of specu¬ 
lative from operative masonry. 

Plenty. The ear of corn is the masonic symbol of plenty, 
and was derived, as nearly all the masonic symbols have been, 
from the ancient system of symbolism. According to Mont- 
faucon, ears of corn always accompanied the images of the 
goddess Plenty in the ancient gems and medals, of which he 
gives several examples. The Hebrew word Shibboleth signi¬ 
fies an ear of corn. 

Plumb. An instrument made use of by operative masons, 
for the purpose of erecting perpendicular lines, and which, in 
speculative masonry, constitutes one of the working tools of 
the Fellow Craft. As the building which is not erected on a 
perpendicular line, but leans either one way or the other, be¬ 
comes insecure, and must eventually fall, by the force of* 
gravity, to the ground, so he, whose life is not supported by an 
upright course of conduct, but whose principles are swayed 
by the uncertain dictates of interest or passion, cannot long 
sustain a worthy reputation, and must soon sink beneath the 
estimation of every good and virtuous citizen. But the just, 
the upright, the unwavering man, who bends not beneath the 
attacks of adversity, nor yields to the temptations of pros¬ 
perity, but still pursues the even tenor of his way,’’ will 
stand erect amid the fiercest tempests of fortune, and, like a 
tall column, lift his head above the frowns of envy and the 
slanders of malignity. To the man thus just and upright, the 
sacred Scriptures attribute as necessary parts of this character^ 

368 


PLU 


LEXICON OF FREEMASONRY. 


PLU 


kindness and liberality, temperance and moderation, truth and 
wisdom; and the heathen poet, Horace, pays, in one of 
his most admired odes, an eloquent tribute to his stern 
immutability. 

The man in conscious virtue bold, 

Who dares his secret purpose hold. 

Unshaken hears the crowd’s tumultuous cries 
And the impetuous tyrant’s angry brow defies. 

Let the loud winds that rule the seas, 

Their wild tempestuous horrors raise; 

Let Jove’s dread arm with thunders rend the spheres, 

Beneath the crush of worlds undaunted he appears.* 

[Francis. 

The plumb is also the jewel of the Junior Warden, and it 
seems here symbolically to instruct us, as the authority of this 
officer is exercised only in time of refreshment, when the breth¬ 
ren, having ceased to labour, are no longer within the sacred 
precincts of the lodge room, that then more particularly, when 
the eyes of a censorious world are upon him, should the Mason 
walk uprightly and eschew evil.f 


*Justum et tenacem propositi virum 
Non civium ardor prava jubentium, 

Non vultus instantis tyranni 
Mente quatit solido, neque Auster 
Dux inquieti turbidus Adriae: 

Nec fulminantis magna Jovis manus. 

Si fractus illabatur orbis 
Impavidum ferient ruinse. 

[Hor. lib. iii. od. 3. 

t It is worthy of notice that, in most languages, the word which is used 
in a direct sense to indicate straightness of course or perpendicularity of 
position, is also employed in a figurative sense to express uprightness of 
conduct. Such are the Latin rectum” which signifies at the same time a 
right line and honesty or integrity; the Greek 'opOsi which means straight, 
standing upright, and also equitable, just, true; and the Hebrew tsedek, 
which in a physical sense denotes rightness, straightness, and in a moral, 
what is right and just. Our own word RIGHT, partakes of this pecul¬ 
iarity, right being not wrong, as well as not crooked. 



POI 


LEXICON OF FREEMASONRY. 


POI 


Points of Fellowship. The pentalpha, or triple triangle, 
was among the Pythagoreans the emblem of health, because 
it constituted a figure of five lines and five points; among Ma¬ 
sons, in the form of a five-pointed star, it has been adopted as 
the symbol of the most sacred principles of their profession. 
See Five Points of Fellowship, and Star, 

Points, Twelve Grand. See Twelve Grand Points, 

Point Within a Circle. This emblem is to be found in 
every well regulated lodge, and is explained as representing— 
the point, the individual brother, and the circle, the boundary 
line of his duty. But that this was not always its symbolic sig¬ 
nification, we may collect from the true history of its connec¬ 
tion with the phallus of the ancient mysteries. The phallus, 
as I have already shown, under the word, was among the 
Egyptians the symbol of fecundity, expressed by the male gen¬ 
erative principle. It was communicated from the rites of 
Osiris to the religious festivals of Greece. Among the Asi¬ 
atics the same emblem, under the name of lingam, was, in 
connection with the female principle, worshipped as the sym¬ 
bols of the Great Father and Mother, or producing causes of 
the human race, after their destruction by the deluge. On this 
subject. Captain Wilford remarks '' that it was believed in 
India, that, at the general deluge, everything was involved in 
the common destruction, except the male and female principles, 
or organs of generation, which were destined to produce a 
new race, and to re-people the earth when the waters had sub¬ 
sided from its surface. The female principle, symbolized by 
the moon, assumed the form of a lunette or crescent; while the 
male principle, symbolized by the sun, assuming the form of the 
lingam, placed himself erect in the centre of the lunette, like the 
mast of a ship. The two principles, in this united form, floated 
on the surface of the waters during the period of their preval¬ 
ence on the earth; and thus became the progenitors of a new 

370 


POI 


LEXICON OF FREEMASONRY. 


POI 


race of men.’’* Here, then, was the first outline of the point 
within a circle, representing the principle of fecundity, and 
doubtless the symbol, connected with a different history, that, 
namely, of Osiris, was transmitted by the Indian philosophers 
Vo Egypt, and to the other nations, who derived, as we have 
elsewhere shown, all their rites from the East. 

As an evidence of this, we find the same symbol in the 
Druidical and Scandinavian rites. The temples of the Druids 
were circular, with a single stone erected in the centre. A 
Druidical monument in Prembrokeshire, called Y Cromlech, 
is described as consisting of several rude stones pitched on end 
in a circular order, and in the midst of the circle a vast stone 
placed on several pillars. Near Keswick, in Cumberland, says 
Oliver, is another specimen of this Druidical symbol. On a 
hill stands a circle of forty stones placed perpendicularly, of 
about five feet and a half in height, and one stone in the centre 
of greater altitude.f 

Among the Scandinavians, the hall of Odin contained twelve 
seats, disposed in the form of a circle for the principal gods, 
with an elevated seat in the centre for Odin. Scandinavian 
monuments of this form are still to be found in Scania, Zea¬ 
land, and Jutland.:}: 

But it is useless to multiply examples of the prevalence of 
this symbol among the ancients. And now let us apply this 
knowledge to the masonic symbol. 

We have seen that the phallus, and the point within a circle, 
come from the same source, and must have been identical in 
signification. But the phallus was the symbol of fecundity, 
or the male generative principle, which by the ancients was 
supposed to be the sun, (they looking to the creature and not 
to the Creator,) because by the sun’s heat and light, the earth 
is made prolific, and its productions are brought to maturity. 
The point within the circle was then originally the symbol of 


* Asiat. Researches, cit. apud Oliver, Signs and Symbols, i 8 o. 
t Signs and Symbols, 174. t Mallet’s Northern Antiquities. 

371 



POM 


LEXICON OF FREEMASONRY. 


POM 


the sun, and as the lingam of India stood in the centre of the 
lunette, so it stands within the centre of the Universe, typified 
by the circle impregnating and vivifying it with its heat. And 
thus the astronomers have been led to adopt the same figure 
0 , as their symbol of that luminary.* 

The present signification of the point, within the circle, 
among Masons, is doubtless comparatively modern, and has 
superseded the original meaning of this symbol. 

Pomegranate. The pomegranate, as an emblem, was 
known to and highly esteemed by the nations of antiquity. In 
the description of the pillars which stood at the porch of the 
temple, (see i Kings vii. i6,) it is said that the artificer '' made 
two chapiters of molten brass to set upon the tops of the pil¬ 
lars.’' Now the Hebrew word caphtorim, which has been 
translated chapiters,” and for which in Amos ix. i, the word 

lintel ” has been incorrectly substituted, (though the marginal 
reading corrects the error,) signifies an artificial large pome¬ 
granate, or globe.f It was customary to place such ornaments 
upon the tops or heads of columns, and in other situations. 
The skirt of Aaron’s robe was ordered to be decorated with 
golden bells and pomegranates, and they were among the orna¬ 
ments fixed upon the golden candelabra. There seems, there¬ 
fore, to have been attached to this fruit some mystic signi¬ 
fication, to which it is indebted for the veneration thus paid 
to it. If so, this mystic meaning should be traced into spurious 
Fremasonry; for there, after all, if there be any antiquity in 
our order, we shall find the parallel of all its rites and 
ceremonies. 


* Fellowes, giving an ancient astronomical signification to this symbol, 
says that the point was Deity, the circle the path of the sim, and the two 
parallels the solstices, beyond which the sun cannot pass. 

t Vid. Cumberland Origines Gent. Antiq. tract. II § ii. p. 54. The 
original meaning is not preserved in the Septuagint, which has nor 

in the Vulgate which uses ‘‘sphserula,” both meaning simply “ a round 
ball.'" But Josephus, in his Antiquities, has kept to the literal Hebrew. 

372 



POM 


LEXICON OF FREEMASONRY. 


POM 


1. The Syrians at Damascus worshipped an idol which they 
called Rimmon. This was the same idol that was worshipped 
by Naaman before his conversion, as recorded in the second 
book of Kings. The learned have not been able to agree as to 
the nature of this idol, whether he was a representation of 
Helios or the Sun, the god of the Phenicians, or of Venus, or 
according to Grotius, in his commentary on the passage in 
Kings, of Saturn, or what, according to Statius, seems more 
probable, of Jupiter Cassius. But it is sufficient for our pre¬ 
sent purpose to know that Rimmon is the Hebrew and Syriac 
for pomegranate. 

2. Cumberland, the learned Bishop of Peterborough, quotes 
Achilles Statius, a converted pagan and Bishop of Alexandria, 
as saying that on Mount Cassius, (which Bochart places be¬ 
tween Canaan and Egypt,) there was a temple wherein Jupi¬ 
ter’s image held a pomegranate in his hand, which Statius goes 
on to say, had a mystical meaning.”* Sanconiatho thinks 
this temple was built by the descendants of the Cabiri. Cum¬ 
berland attempts to explain this mystery thus: ''Agreeably 
hereunto I guess that the pomegranate in the hand of Jupiter 
or Juno, (because when it is opened, it discloses a great num¬ 
ber of seeds) signified only, that those deities were being long- 
lived, the parents of a great many children, and families that 
soon grew into nations which they planted in large possessions, 
when the world was newly begun to be peopled, by giving them 
laws and other useful inventions to make their lives com¬ 
fortable. 

3. Pausanias (Corinthiaca, p. 59) says, he saw not far from 
the ruins of Mycenae, an image of Juno holding in one hand a 
sceptre, and in the other a pomegranate; but he likewise de¬ 
clines assigning any explanation of the emblem, merely declar¬ 
ing that it was aTroppr)Torepo<; Xoyog—a forbidden mys¬ 
tery.” That is, one which was forbidden by the Cabiri to be 
divulged. 


24 


* Cumberland Orig. Gent. Ant. p. 60. 

373 




POM 


LEXICON OF FREEMASONRY. 


POU 


4, In the festival of the Thesmophoria, observed in honour 
of the goddess Ceres, it was held unlawful for the celebrants 
(who were women) to eat the pomegranate. Clemens Alex- 
andrinus assigns as a reason, that it was supposed that this 
fruit sprang from the blood of Bacchus. 

The coincidences in the pagan mysteries with respect to 
this emblem, might, doubtless, be extended still further, but 
I have neither time nor opportunity to pursue the research. I 
am, however, content, if by these few illustrations I have added 
another to the many already existing proofs of the antiquity 
as well as the beauty, of our beloved order. 

Pomel. A round knob; a term applied to the globes or balls 
on the top of the pillars which stood at the porch of Solomon's 
Temple. 

Pontifes. The Freres Pontifes were a religious and opera¬ 
tive community established at Avignon, in Italy, in 1178. 
They devoted themselves to the construction of stone bridges. 
They existed in the Duchy of Lucca as late as 1590. Their 
presiding officer was styled Magister or Master. John de 
Medicis was Master of the order in 1560. 

Pot of Incense. The '' sweet smelling savour ’’ of fra¬ 
grant herbs, has, among all nations and modes of worship, been 
considered an acceptable offering, in sacrifice to the Deity, as 
an evidence of the desire of the worshipper to honour and 
please the object of his adoration. Masonry, however,' like 
Christianity, instructs us, that the most pleasing incense that 
can be offered to the great I AM, is the incense of a grateful 
and pious heart. Hence, the pot of incense, with a view to re¬ 
mind us of this truth, has been adopted as an emblem in the 
third degree. 

Poursuivant. In former times, a messenger who attended 
upon the king in the army; among Masons, an officer in some 

374 


PKA 


LEXICON OF FREEMASONRY. 


PR I 


Grand Lodges, whose principal duty is to announce the names 
of visitors. 

Prayer. All the ceremonies of our order are prefaced and 
terminated with prayer, because masonry is a religious institu¬ 
tion, and because we thereby show our dependence on, and our 
faith and trust in God. 

Precedency of Lodges. The precedency of lodges is al¬ 
ways derived from the date of their Warrants of Constitution, 
the oldest lodge ranking as No. i. 

Prelate. The fourth officer in an encampment of Knight 
Templars in this country. His duties are important, and well 
known to all knights. He is seated on the right of the Gen¬ 
eralissimo in the East. His jewel is a triple triangle, as the 
emblem of Jehovah, and his title is “ Most Excellent.'' 

Priest High. See High Priest, 

Primitive Rite of Narbonne. A rite established at Nar- 
bonne, in Erance, in 1780. Most of its degrees were taken 
from the other rites. The rite was philosophical, and assumed, 
as its object, the reformation of intellectual man and his 
restoration to his primitive rank and privileges. 


Primitive Scotch Rite. Rite ccossais primitif. A rite 
founded on the rite of Perfection, and established at Namur, 
in Belgium, by a brother Marchot, an advocate at Nivelles. It 
never extended far beyond the walls of the city in which it 
was organized. It is still practised in Belgium, and its prin¬ 
cipal seat is at Namur, in the lodge of '' Bonne Amitie." It 
consists of thirty-three degrees, as follows: i, Apprentice; 
2, Fellow Craft; 3, Master; 4, Perfect Master; 5, Irish Master; 
6, Elect of Nine; 7, Elect of the Unknown; 8, Elect of Fifteen; 

375 


PRI LEXICON OF FREEMASONRY. PRt 

9, Illustrious Master; lo, Perfect Elect; ii, Minor Architect; 
12, Grand Architect; 13, Sublime Architect; 14, Master in 
Perfect Architecture; 15, Royal Arch; 16, Prussian knight; 
17, Knight of the East; 18, Prince of Jerusalem, 19, Master 
of All Lodges; 20, Knight of the West; 21, Knight of 
Palestine; 22, Sovereign Prince of Rose Croix; 23, Sublime 
Scotch Mason; 24, Knight of the Sun; 25, Grand Scotch 
Mason of St. Andrew; 26, Master of the Secret; 27, Knight 

of the Black Eagle; 28, Knight of K-H; 29, Grand Elect 

of Truth; 30, Novice of the Interior; 31, Knight of the In¬ 
terior; 32, Prefect of the Interior; 33, Commander of the 
Interior. 


Prince of Jerusalem. Prince de Jerusalem. The i6th de¬ 
gree in the Ancient Scotch rite. The legend of this degree 
is founded on certain incidents which took place during the 
re-building of the second temple, when the Jews were so much 
incommoded by the attacks of the Samaritans and other 
neighbouring nations, that an embassy was sent to King 
Darius to implore his favour and protection, which was accord¬ 
ingly obtained. 

The meetings of this degree are called councils. The officers 
of a council of Princes of Jerusalem are, a Most Equitable, 
representing Zerubbabel, a Senior and Junior Most Enlight¬ 
ened, a Grand Treasurer, and Grand Secretary. 

In the Scotch rite, councils of this degree are invested with 
important privileges. They are styled Chiefs in Freema¬ 
sonry,'' and have the control of all the subordinate degrees as 
far as the 15th, or Knights of the East, and all charters for 
the constitution of lodges, chapters, or councils of any of 
these degrees, must emanate from a council of these princes. 
Yellow is the emblematic colour of the degree, and the jewel 
is a gold medal, on which are inscribed a balance, a two-edged 
sword, five stars, and the letters D and Z. The apron is white, 
lined and bordered with yellow, with a yellow flap, on which 

376 


PRI LEXICON OF FREEMASONRY. PRI 

is inscribed a balance with the same letters that are on the 
jewel.* 

Prince of Libanus. See Knight of the Royal Axe, 

Prince of Mercy. Prince dii Merci, The 26th degree of 
the Ancient Scotch rite, sometimes called '' Scotch Trinitar¬ 
ian.’’ This is a philosophical degree, whose ceremonies are 
very impressive. Its meeting is styled a chapter; the chief 
prince, whose title is Most Excellent,” represents Moses. 
The Senior Warden represents Aaron, the Junior, Eleazar, 
and the candidate, Joshua. The jewel is a gold equilateral tri¬ 
angle, within which is a heart of gold, inscribed with the He¬ 
brew letter n, one of the symbols of the tetragrammaton. It 
is suspended from a tri-coloured ribbon of green, white and 
red. The apron is red, bordered with white fringe, and with 
a blue flap. On the flap is painted the jewel. 

It is a Christian degree, and speaks, in the course of its 
construction, of the triple covenant which the Eternal made 
first with Abraham by circumcision; next, with the Israelites 
in the wilderness, by the intermediation of Moses; and lastly, 
with all mankind, by the death and sufferings of Jesus Christ. 
It is in allusion to these three acts of mercy, that the degree 
derives its two names of Scotch Trinitarian and Prince of 
Mercy, and not, as Ragon supposes, from any reference to 
the Fathers of Mercy, a religious society formerly engaged 
in the ransoming of Christian captives at Algiers. 

Prince of Rose Croix. Souverain Prince Rose Croix, 
The degree of Rose Croix is one of the most important and 
generally diffused of the higher degrees of masonry. It is 
to be found in several of the principal rites, and even in those 


* The first Grand Council of Princes of Jerusalem, in the United States, 
was formed at Charleston, S. C., by three Inspectors, on the 20th Febru¬ 
ary, 1788. 


377 




PRI 


LEXICON OF FREEMASONRY. 


PRI 


in which it does not exist by name, its place is, for the most 
part, supplied by some other whose symbolic allusions do not 
differ materially from it. Thus, although it is not known in 
the York rite, an excellent substitute for it is found in the 
Royal Arch, while it constitutes the i8th degree of the Ancient 
and Accepted, or Scotch rite, the yth and last of the French 
rite, and the 47th of the rite of Misraim. Among the Europ¬ 
ean Masons, where all these rites are practised, the degree of 
Rose Croix is consequently well known; and even in this coun¬ 
try, although its possession is circumscribed to those brethren 
who have made some advancement in the Scotch rite, it is so 
often spoken of, that its name, at least, is familiar to almost 
every Mason of any intelligence, and much curiosity is often 
expressed in relation to its history and character. 

The degree is known by various names; sometimes its pos¬ 
sessors are called Sovereign Princes of Rose Croix f ’ some¬ 
times “ Princes of Rose Croix de Herodenand sometimes 
'' Knights of the Eagle and Pelican.'' In relation to its origin, 
masonic writers have made many conflicting statements; some 
giving it a much higher antiquity than others, but all agree¬ 
ing in supposing it to be one of the earliest, if not the very ear¬ 
liest, of the higher degrees. The name has, undoubtedly, been 
the cause of much of this confusion in relation to its history, 
and the masonic degree of '' Rose Croix " has, perhaps, often 
been confounded with the cabalistical and alchemical sect of 
'‘Rosicrucians," or “Brothers of the Rosy Cross," among whose 
adepts the names of such men as Roger Bacon, Paracelsus, 
and Elias Ashmole, the celebrated antiquary, are to be found. 
Notwithstanding the invidious attempts of Baruell, and other 
foes of masonry, to confound the two orders, there is a great 
distinction between them. Even their names, although some¬ 
what similar in sound, are totally different in signification. 
The Rosicrucians, who were alchemists, did not derive their 
name, like the Rose Croix Masons, from the emblems of the 
rose and cross, for they had nothing to do with the rose, but 
from the Latin ros, signifying dew which was supposed to be 

378 



GEORGE WASHINGTON, 

Worshipful Master of Alexandria (Va.) Lodge, No. 22. 








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TRI LEXICON OF FREEMASONRY. PIM 

of all natural bodies the most powerful solvent of gold, and 
crux, the cross, a chemical hieroglyphic of light. 

Baron Westerode, who wrote in 1784, in the ‘‘Acta Latomo- 
rum,'' gives the earliest origin of any masonic writer to the de¬ 
gree of Rose Croix. He supposes that it was instituted among 
the Knights Templar in Palestine, in the year 1188, and he 
adds that Prince Edward, the son of Henry III., of England, 
was admitted into the order by Raymond Lulle, in 1196. 
Westrode names Ormesius, an Egyptian priest, who had been 
converted to Christianity, as its founder. 

Others have attributed the origin of this degree to a learned 
and pious monk, John Valentine Andreae, Abbot of Adelberg, 
who died in 1564, and among whose writings are to be found 
several treatises which relate to this subject.* Ragon says of 
Andreae, that, profoundly grieved at seeing the principles of 
the Christian religion forgotten in vain disputes, and science 
made subservient to the pride of man, instead of contributing 
to his happiness, he passed his days in devising what he sup¬ 
posed to be the most appropriate means of restoring each 
to its legitimate moral and benevolent tendency. It may be 
that with this view the eminently Christian degree of Rose 
Croix was invented by him. But notwithstanding the author¬ 
ity of Ragon, sustained as it is by that of Nicolai in his work 
on the “ Crimes imputed to the Templars,’’ we are inclined to 
suspect that the labours and the writings of the Abbot of Adel¬ 
berg referred rather to the Rosicrucian alchemists, than to the 
Rose Croix Masons. 

Other authors have supposed that they could find the origin 
of the Rose Croix, or at least of its emblems, in a book pub¬ 
lished in 1601, by Jacobus Typotus, the historiographer to 
Rhodolph the Second. The book of Typotus, on which rests 
any claims which may be made to his paternity of the Rose 
Croix degree, is entitled ''Symbola divina et huinana ponti- 


* Two especially, one entitled Judicorum de fraternitate R. C. Choas,** 

and the other ''Noces chemiques de Rozen-Crutz'* 

379 




PRI 


LEXICON OF FREEMASONRY. 


PRI 


ficiim, imperatomm, regum, and it is in that part of it which 
is devoted to the symbol of the holy cross,’’ that the allusions 
are found which seem to indicate the author’s knowledge of 
this degree. Ragon, however, who appears to have seen the 
work, utterly refutes the idea of any connection between the 
emblems of Typotus and those of the Rose Croix. 

Clavel, with his usual boldness of assertion, which is too 
often independent of facts, declares that the degree was in¬ 
vented by the Jesuits for the purpose of countermining the 
insidious attacks of the free-thinkers upon the Roman Catholic 
religion, but that the philosophers parried the attempt by seiz¬ 
ing upon the degree and giving to all its symbols an astronom¬ 
ical signification. Clavel’s opinion is probably derived from one 
of those sweeping charges of Professor Robison, in which 
that systematic enemy of our institution declares, that about 
the beginning of the eighteenth century, the Jesuits inter¬ 
fered considerably with masonry, '' insinuating themselves into 
the lodges, and contributing to increase that religious mys¬ 
ticism that is to be observed in all the ceremonies of the 
order.”* But there is no better evidence than these mere 
vague assertions, of the connection of the Jesuits with the Rose 
Croix degree. 

Oliver says that the earliest notice that he finds of this 
degree, is in a publication of 1613, entitled La Reformation 
universelle du monde entier avec la fama fraternitatis de 
rOrdre respectable de la Rose Croix.” But he adds, that it 
was known much sooner, although not probably as a degree 
in masonry; for it existed as a cabalistic science from the ear¬ 
liest times in Egypt, Greece, and Rome, as well as among the 
Jews and Moors in times more recent.”t 

Oliver, however, undoubtedly, in the latter part of this para¬ 
graph, confounds the masonic Rose Croix with the alchemical 
Rosicrucians, and the former is singularly inconsistent with 


* Proofs of a Conspiracy, p. 21. 

I Oliver’s Landmarks, vol. ii. p. 81, n, 35. 
380 



PRI 


LEXICON OF FREEMASONRY. 


PRI 


the details that he gives in another part of his writings respect¬ 
ing an order to which we are now about to allude, and which 
it seems probable to us had as much as any other, to do with 
the institution of the degree in question. 

There is a tradition among the Masons of Scotland, that 
after the dissolution of the Templars, many of the Knights 
repaired to Scotland, and placed themselves under the protec¬ 
tion of Robert Bruce; and that, after the battle of Bannock¬ 
burn, which took place on St. John the Baptist’s day, in the 
year 1314, this monarch instituted the Royal Order of Hero- 
dom and Knight of the Rosy Cross, and established the chief 
seat of the order at Kilwinning. From that order, it seems to 
us by no means improbable that the present degree of Rose 
Croix de Heroden may have taken its origin. In two respects, 
at least, there seems to be a very close connection between the 
two systems: they both claim the kingdom of Scotland and 
the Abbey of Kilwinning as having been at one time their 
chief seat of government, and they both seem to have been 
instituted to give a Christian explanation to Ancient Craft 
Masonry. There is, besides, a similarity in the names of the 
degrees of the '' Rose Croix de Heroden,” and '' Herodom 
and Rosy Cross,” amounting almost to an identity, which ap¬ 
pears to indicate a very intimate relation of one to the other. 

The subject, however, is in a state of inextricable con¬ 
fusion; and I confess that, after all my researches, I am still 
unable distinctly to point to the period when, and to the place 
where, the present degree of Rose Croix received its organiza¬ 
tion as a masonic grade. 

No matter, however, where precisely it received its origin, 
nor who has the honour of having been its inventor, it is at 
least certain that the degree of Rose Croix is to be placed 
among the most ancient of the higher degrees of masonry; and 
that this antiquity, in connection with the importance of its 
design and the solemnity of its ritual, has given to it a uni¬ 
versality in the masonic world, inferior only to the degrees of 
Ancient Craft Masonry. It is to be found, as I have already 

381 


PRI LEXICON OF FREEMASONRY. PRt 

said, in nearly all the rites, under some name and in some 
modification, and in many of them it is placed at the sum¬ 
mit of the ritual. 

In the Ancient and Accepted Scotch rite, whence nearly all 
the Rose Croix Masons of this country have derived the de¬ 
gree, it is placed as the eighteenth on the list. Some idea of 
the importance of the degree may be obtained from a brief de¬ 
tail of the preparatory ceremonies, which are necessary to 
be preformed by all candidates who make application for it. 

The ceremonies and history of a chapter of Rose Croix, are 
of such a nature as to render it impossible to give any account 
of them here. The presiding officer is called “ Ever Most 
Perfect Sovereign,'' and the two Wardens are styled Most 
Excellent and Perfect Brothers." The annual feast of the 
order is on Shrove Tuesday, and must be celebrated by every 
member. There are five other obligatory days of meeting, viz. 
Ascension day; St. John the Baptist's day, Pentecost; St. John 
the Evangelist's day; Tuesday after Easter; and All Saints’ 
day. 

The degree is conferred in a body called a Chapter of the 
Sovereign Princes of Rose Croix," which derives its authority 
immediately from the Supreme Council of the Thirty-third, 
and which confers with it, only one other and inferior de¬ 
gree, that of '' Knights of the East and West." The aspirant 
for the degree of Rose Croix, who must, of course, have re¬ 
ceived all the preparatory degrees, applies at the door of the 
chapter with a petition for admission; and if his prayer be 
granted, the time and place of his reception are made known to 
him, when he retires to return on the appointed day. 

On his second application, before admission, he is called 
upon to make the following engagements: i, That he will never 
reveal the place where he was received, nor the names of those 
who were present at his reception; 2, That he will conform to 
all the ordinances of the chapter, and keep himself uniformly 
clothed as far as he is able; 3, That he will acknowledge his 
master at all times and in all places, and never confer this 

382 


PRI 


LEXICON OF FREEMASONRY. 


PRE 


degree without permission from proper authority, as well as 
answer for the probity and respectability of those whom he 
may thereafter propose; 4, That he will be extremely cautious 
in granting the degree, so that it may not be unnecessarily 
multiplied. 

There are two kinds of aprons. The first, or mourning 
apron, is white bordered with black; on the flap are a skull 
and crossbones between three red roses; on the apron is a 
globe surrounded by a serpent, and above the letter J. The 
second apron, used on festive occasions, is red, lined and bor¬ 
dered with the same; on it a triple triangle of gold, with three 
squares within three circles, and a J in the centre; above these 
the compasses extended, one point resting on the triangle, the 
other on the circles. This is the apron of the Scotch rite. The 
first apron in the French rite is black with a red cross. The 
second is white, bordered with red, and inscribed with the 
jewel of the degree. The collar is red, with the eagle of the 
degree embroidered on it. 

The jewel of the Rose Croix is a golden compass, extended 
on an arc to the sixteenth part of a circle or twenty-two and a 
half degrees. The head of the compass is surmounted by a 
triple crown, consisting of three series of points, arranged 
by three, five, and seven. Between the legs of the compass 
is a cross resting on the arc of the circle; its centre is occupied 
by a full blown rose, whose stem twines around the lower limb 
of the cross; at the foot of the cross, on the same side on which 
the rose is exhibited, is the figure of a pelican wounding its 
breast to feed its young, which are in a nest surrounding it, 
while on the other side of the jewel is the figure of an eagle 
with wings displayed. On the arc of the circle, the P.*. W.‘. 
of the degree is engraved in the cipher of the order. 

In this jewel are included the most important symbols of 
the degree. The cross, the rose, the pelican, and the eagle, 
are all important symbols, the explanation of which will go far 
to a comprehension of what is the true design of the Rose 
Croix order. 


383 


LEXICON OF FREEMASONRY. 


PRI 


PRI 


Of these emblems the eagle is perhaps the least important, 
and its application the most difficult to explain. The symbol, 
however, is of great antiquity. In Egypt, Greece, and Persia, 
this bird was sacred to the sun. Among the pagans it was an 
emblem of Jupiter, and with the Druids it was a symbol of 
their supreme God. In the Scriptures a distinguished refer¬ 
ence is in many instances made to the eagle; especially do we 
find Moses representing Jehovah as saying, in allusion to the 
belief that this bird assists its feeble young in their flight, by 
bearing them upon its own pinions,—“ Ye have seen what I 
did unto the Egyptians, and how I bare you on eagles’ wings and 
brought you unto myself.”* Hence the eagle in the Rose Croix 
is very appositely selected as a symbol of Christ in his divine 
character, bearing the children of his adoption on his wings, 
teaching them with unequalled love and tenderness to poise 
their unfledged wings and soar from the dull corruptions of 
earth to a higher and holier sphere. And for this reason 
the eagle in the jewel is very significantly represented as hav¬ 
ing the wings displayed as if in the very act of flight. 

The same allusion to Christ, but still more significantly, is 
found in the pelican feeding its young, which occupies the 
other side of the jewel. As this bird was formerly supposed 
to wound its own breast that it might with its blood feed its 
young, so has it been adopted as an emblem of the Saviour who 
shed his blood for the salvation of the human race. The peli¬ 
can, therefore, on the jewel of the Rose Croix, is a fitting sym¬ 
bol of Christ in his mediatorial character. Ragonf says that 
in the hieroglyphic monuments the eagle was the symbol of 
a wise man, and the pelican of a benevolent one; and, there¬ 
fore, he thinks that the eagle and pelican of the Rose Croix 
are intended to symbolize perfect wisdom and perfect charity. 
But this explanation applying these attributes to Christ, is not 
at all inconsistent with the one we have advanced. 


* Exodus xix. 4. 


384 


I Cours des Initiations. 



PRI 


LEXICON OF FREEMASONRY. 


PRI 


It is scarcely necessary to speak of the cross as a Christian 
emblem. Although it is an ancient symbol of eternal life, and 
is to be found in use even among the Egyptians with that sig¬ 
nification, long before the days of Moses, yet since the cru¬ 
cifixion it has been peculiarly adopted as an emblem of Him 
who suflfered on it. In this restricted sense, then, and not in 
that more general one of immortality, in which it is used in 
other parts of masonry, is the cross adopted as one of the 
emblems of the Rose Croix degree. 

The rose, in ancient mythology, was consecrated to Harpo- 
crates, the god of silence; and in the mysteries the hierophant 
wore a crown of roses. Hence this flower was considered as 
the emblem of silence and secrecy; and when anything was 
intended to be kept secret, it was said to be delivered siih rosa, 
or '' under the rose.'' 

Ragon, in explaining the jewel of the Rose Croix, says that 
as the cross was in Egypt an emblem of immortality, and the 
rose of secrecy, the rose followed by the cross was the sim¬ 
plest mode of writing '' the secret of immortality." But he 
subsequently gives a different explanation, namely, that, as the 
rose was the emblem of the female principle, and the cross or 
triple phallus of the male, the two together, like the Indian 
lingam, symbolized universal generation. But Ragon, who 
has adopted the theory of the astronomical origin of Freema¬ 
sonry, like all theorists, often carries his speculations on this 
subject to an extreme point. A simpler allusion will better 
suit the character of the degree, and be more in accordance 
with what we have already said of its other symbols. 

The rose is, in many places of Scripture, applied as a figura¬ 
tive appellation of Christ. This is familiar to all readers; thus 
in the Book of Canticles he is called the rose of Sharon." 
The cross, of course, alludes, as we have already shown, to 
his death; the rose on the cross, is therefore an emblem of the 
death of the Saviour for the sins of mankind. 

From this brief review of the symbols of the Rose Croix, 
it will be evident that it is, in the strictest sense, a Christian 

385 


PRI 


LEXICON OF FREEMASONRY. 


PRI 


degree.* This must, of course, mark it as one of compara¬ 
tively modern origin, because all the ancient degrees are of 
universal application as to religion. The Rose Croix is, in¬ 
deed, an attempt to christianize Freemasonry; to apply the rites, 
and symbols, and traditions of Ancient Craft Masonry to the 
last and greatest dispensation; to add to the first temple of 
Solomon and the second of Zerubbabel, a third, that to which 
Christ alluded when he said, “ Destroy this temple, and in 
three days will I raise it up.’’ The great discovery which 
was made in the Royal Arch, ceases to be of value in this 
degree; for it, another is substituted of more Christian ap¬ 
plication; the Wisdom, Strength, and Beauty, which sup¬ 
ported the ancient temple, are replaced by the Christian pillars 
of Faith, Hope, and Charity; the great lights, of course, re¬ 
main, because they are of the very essence of masonry; but the 
three lesser give way to the thirty-three, which allude to the 
years of the Messiah’s sojourning on earth. Everything, in 
short, about the degree, is Christian. 

Viewed, then, in this light, as a modern invention, and as 
forming no part of Ancient Freemasonry, we cannot fail to 
admire it as an ingenious and beautiful adaptation of a uni¬ 
versal system to a more contracted principle—and as a pardon¬ 
able, if not indeed a praiseworthy attempt to apply the sublime 
principles of our all-tolerant order to the illustration of that 
last and most perfect dispensation under which we are now 
living. 

Prince of the Royal Secret. See Sublime Prince of the 
Royal Secret. 

Prince of the Tabernacle. Prince du Tabernacle. The 


* The documents of this degree always commence with these words: 
“ In the name of the Holy and Undivided Trinity,” and end with the salu¬ 
tation, ** In the peaceful union of the sacred numbers.” The members 

place R;. f at the end of their names. 

386 



PRI LEXICON OF FREEMASONRY. PRI 

24th degree of the Ancient Scotch rite. This degree is in¬ 
tended to illustrate the directions given for the building of the 
tabernacle, the particulars of which are recorded in the twenty- 
fifth chapter of Exodus. The lodge is called a Hierarchy, and 
its officers are a Most Powerful Chief Prince, representing 
Moses, and three Wardens, whose style is Powerful, and who 
respectively represent Aaron, Bezaleel, the son of Uri, and 
Aholiab, the son of Ahisamach. 

The jewel is the letter A, in gold, suspended from a broad 
crimson ribbon. The apron is white, lined with scarlet and 
bordered with green. The flap is sky blue. On the apron is 
depicted a representation of the tabernacle. 

Principal Officers. The Worshipful Master and the two 
Wardens are styled the three principal officers of the lodge. 

Principals. The officers of a Royal Arch Chapter, known 
in America as the High Priest, King, and Scribe, are in Eng¬ 
lish Chapters called First, Second, and Third Principals. 

Principal Sojourner. An officer in a Royal Arch Chapter, 
whose duties are similar to those of a Senior Deacon in a 
symbolic lodge. 

The Hebrew word ‘IJ, ger, which we translate a so¬ 
journer, signifies a man living out of his own country, and is 
used in this sense throughout the Old Testament.* The 
children of Israel were, therefore, during the captivity, so¬ 
journers in Babylon, and the person who is represented by this 
officer, performed, as the incidents of the degree relate, an 
important part in the restoration of the Israelites to Jeru¬ 
salem. He was the spokesman and leader of a party of three 
sojourners, and is, therefore, emphatically called the chief, or 
principal sojourner. 


* Levit. XXV. 23; I Chron. xxix. 15 ; Ps. xxxix. 12. 

387 





PRI 


LEXICON OF FREEMASONRY. 


PRO 


Priory, The body of Knights Templar which, in this 
country, is called an Encampment, in Scotland, under the re¬ 
vised statues of the order, is styled a Priory. The presiding 
officer of a Priory is called a Prior; he is, therefore, equivalent 
to our Grand Commander. The organization of the Templars 
in Scotland, is very different from that which exists in 
America. For a brief account of it, see Scotland, Knights 
Templar of. 

Processions. Processions, in masonry, are entirely under 
the charge of the Grand Lodge. No subordinate lodge has a 
right to appear in public, on any occasion, without the consent 
and approbation of the Grand Lodge, or of its representative, 
the Grand Master.* The object of this salutary regulation 
is, that the reputation of the order shall not suffer by the ill- 
timed or injudicious appearance of the brethren, when any 
small number of them, inspired by a love of display or other 
unworthy or unwise motives, might choose to exhibit them¬ 
selves, and the jewels and ornaments of the order, to the public 
gaze. For, on such an occasion, not the lodge alone, but the 
whole fraternity suffers; for the world is unable to make the 
distinction, and they often heedlessly andAmjustJy condemn 
the craft, in general, for the errors or transgressions of an 
individual brother, or of a single lodge. To avoid, therefore, 
any occasion of giving scandal, the Grand Lodge, which is 
composed of experienced Past Masters, has wisely reserved to 
itself the right of appointing the time when, the place where, 
and the manner in which, public displays of the order may 
take place. 

When, however, this consent has been obtained, if a single 
lodge walks in procession, the Master occupies the place of 
precedence, and may have the Bible, Square and Compasses, 


* This rule is, however, dispensed with, in the case of masonic funerals, 
in places distant from the seat of the Grand Lodge, or residence of the 
Grand Master. 


388 



PRO 


LEXICON OF FREEMASONRY. 


PRO 


carried on a blue velvet cushion, borne before him. If two of 
more lodges are present, the Master of the oldest lodge pre¬ 
sides. If a past or present Grand Master, or Deputy Grand 
Master, or the Grand Wardens, join in the procession of a 
subordinate lodge, proper attention is to be paid to them. 
Their place in the procession is immediately after the Master 
of the lodge. A Grand Warden must be supplied with two 
Deacons. When a Grand Master or Deputy Grand Master 
is present, the Book of Constitutions must be borne before him. 
But unless the Grand or Deputy Grand Master is present, 
the Book of Constitutions can never be carried in a procession 
of a private lodge. 

The brethren in a Masonic procession always walk two and 
two. They should be dressed in proper masonic costume, 
which is a suit of black, with shoes and white stockings, white 
gloves, and white leather aprons. Silk or satin aprons con¬ 
stitute no part of a Mason's dress. The apron must be of 
lamb's skin. 

Proficiency. One of the requisite qualifications for ad¬ 
vancement to a higher degree is, suitable proficiency in the 
preceding. Unfortunately, this qualification is not always suf¬ 
ficiently insisted on. Formerly there was a regulation, re¬ 
quiring that the candidate who desired to be passed or raised, 
should be examined in open lodge on his proficiency in the 
preceding degree. This salutary regulation is even now ad¬ 
hered to, by some lodges who look rather to the quality than 
to the quantity of their members, and who think that a lodge 
had better consist of a few skilful, than many ignorant mem¬ 
bers. Some Grand Lodges, viewing the necessity of due 
proficiency in its proper light, have strengthened the ancient 
regulation by express rules. 

The proficiency of officers is also an important requisite. 
No brother should accept office in a lodge, unless fully qualified 
to perform its duties. An ignorant Master, and unskilful 
Wardens, reflect discredit not only on their own lodge, but by 
25 3^9 


PRO LEXICON OF FREEMASONRY. PRO 

their incapacity to explain the peculiar tenets of the order, on 
the whole fraternity. In February, 1844, the Grand Lodge 
of Ireland adopted, on this subject, resolutions declaring, that 
no brother should be considered eligible for or admissible to 
the office of Junior or Senior Deacon, until by strict examina¬ 
tion in open lodge, he shall have proved himself able to ad¬ 
minister the mysteries of initiation to a candidate in the first 
degree; nor for the office of Junior or Senior Warden, until, 
by a like examination, he has proved that he is able to pass a 
candidate to the second degree; nor for the office of Master, 
until he has proven his ability to enter, pass and raise, a 
candidate through the three degrees. 

A regulation of this kind ought to be adopted by every 
Grand Lodge in the universe. 

Provincial Grand Master. An officer under the Grand 
Lodge of England, the appointment of whom is invested in 
the Grand Master. He presides over a province as its Grand 
Master, and is empowered to constitute lodges within its juris¬ 
diction. He is, however, enjoined to correspond with the 
Grand Lodge, and to transmit, at least yearly, an account of 
his proceedings. The office was first established in 1726, 
'' when the increase of the craftsmen, and their travelling into 
distant parts, and concerning themselves in lodges, required 
an immediate head, to whom they might apply in all cases 
where it was not possible to wait the decision of the Grand 
Lodge.’'* 

Provost and Judge. Prevot et Juge. The 7th degree of 
the Ancient Scotch rite. The history of the degree relates, 
that it was founded by Solomon K. of I. for the purpose of 
strengthening his means of preserving order among the vast 
number of craftsmen engaged in the construction of the tem- 


* Anderson. Const, p. 340. 

390 



PRO 


LEXICON OF FREEMASONRY. 


PRU 


pie. Tito, Prince Harodim, Adonirani, and Abda his father, 
were first created Provosts and Judges, who were afterwards 
directed by Solomon to initiate his favourite and intimate 
secretary, Joabert, and to give him the keys of all the build¬ 
ing. The Master of a Lodge of Provosts and Judges repre¬ 
sents Tito, Prince Harodim, the first Grand Warden and In¬ 
spector of the three hundred architects. The number of lights 
is six, and the symbolic colour is red. 

The jewel is a golden key^ having the letter A within a 
triangle, engraved on the ward. The collar is red. The apron 
is white, lined with red, and is furnished with a pocket. 

Proxy. The representative of a lodge in the Grand Lodge. 
Every lodge is entitled to be represented by its Master and 
Wardens. But when a lodge is too far distant from the seat 
of the Grand Lodge for those officers conveniently to attend, 
it may depute one or more Past Masters, under the seal of the 
lodge and the signature of the Worshipful Master and Sec¬ 
retary, to represent it in the Grand Lodge. A proxy has all 
the power that the Master and Wardens would have, if pre¬ 
sent. He may vote to the best of his judgment for the interest 
of the lodge, and the honour of the craft, unless instructed by 
the lodge, in which case he is bound to obey the expressed will 
of the lodge which he represents. It is not necessary that a 
proxy should be a member of the lodge which has appointed 
him. On the contrary, he generally is not. 

Prudence. One of the four cardinal virtues, the practice 
of which is inculcated upon the Entered Apprentice. Prud¬ 
ence, which, in all men, is a virtue highly to be commended, as 
teaching them to live agreeably to the dictates of reason, and 
preserving to them by its cautious precepts the realities of 
temporal welfare, and the hopes of eternal happiness, is to the 
Mason absolutely necessary, that being governed by it, he may 
carefully avoid the least occasion, by sign or word, of com¬ 
municating to the profane those important secrets which 

391 


PUR LEXICON OF FREEMASONRY. PYT 

should be carefully locked up only in the repository of faithful 
breasts. Hence is this virtue, in the lecture of the first degree, 
intimately connected with, and pointedly referred to, a most 
important part of our ceremonies of initiation. 

Purple. The colour of one of the veils in the tabernacle, 
and the emblematic colour of the three intermediate degrees 
between the Master Mason and the Royal Arch. Purple, in 
Royal Arch Masonry, is the emblem of union, because it is 
produced by the combination of blue, which is the character¬ 
istic colour of the symbolic degrees, and scarlet^ which is that 
of the Royal Arch degree. It reminds the wearer, therefore, 
to cultivate between these different members of the masonic 
family, a spirit of union and harmony. 

Pythagoras. Masons, looking to the purity of the prin¬ 
ciples inculcated in the school of this Grecian sage, to the 
peculiar character of the ceremonies with which he clothed 
and concealed his doctrines, and to the great respect which 
he paid to the science of geometry, have delighted to hail him 
as an “ ancient brotherand there is no doubt that his mys¬ 
teries, improved by his long experience, chastened by his own 
virtuous character, and enlarged by his extensive researches 
into the systems of other countries, were the most perfect 
approximation to the original science of Freemasonry which 
could be accomplished by a heathen philosopher, bereft of the 
aid of revelation.^’ * 

Pythagoras was born at Samos, about five hundred and 
sixty-eight years before the Christian era. Having at an early 
age distinguished himself in the Olympic games, and obtained 
the prize for wrestling, he began his travels in pursuit of 
knowledge; retiring into the East, he visited Chaldae and 
Egypt, the seats of learning and philosophy, and gaining the 


* Oliver ; Init. 123. 

392 



PYT 


LEXICON OF FREEMASONRY. 


PYT 


confidence of the priests, he obtained from them a knowledge 
of their mysteries and their symbolic writings. He is said to 
have been instructed in the sacred things of the Hebrews by 
the prophet Ezekiel.* 

Upon his return to Europe, he settled at the town of Cro- 
tona, in Magna Grecia, where he established the school which 
afterwards rendered him so illustrious as a teacher of 
philosophy. 

His instruction, like that of all the ahcient philosophers, was 
of two kinds, exoteric or public, and esoteric or private. To 
the former, all persons, indiscriminately, were admitted, but 
none but pupils, selected by himself for their virtue and capa¬ 
city, were permitted to enjoy the benefits of the latter. 

To be received as a novice in the school of Pythagoras, was 
no easy task. The most rigid examination was made into the 
character of the candidate. If he was accepted, he deposited 
his property in the common fund of the society, and com¬ 
menced his probation, which was of an exceedingly severe 
description. The novitiate lasted five years, during which 
period the aspirant was enjoined to be abstinent in food, and 
to preserve an uninterrupted silence. If he succeeded in obey¬ 
ing these instructions, he was permitted to aspire to the de¬ 
grees, which were three in number, the Acousmatici, the Mathe- 
matici, and the Pythagoreans, in the last of which he was 
clothed in a white garment and fully instructed in the secret 
doctrine. 

Pythagoras was, perhaps, the most virtuous, and taught the 
purest doctrines of all the heathen philosophers. The school 
which he established was distinguished for the piety as well 
as the attainments of his disciples. They were animated only 
by a reverence for the deity, and a love for their fellow-beings. 
Their respect for the Divine Being was such, that they never 


* Some say by Daniel. He met the Jews at Babylon, where he visited 
during the captivity, and Oliver says, “was initiated into the Jewish 
system of Freemasonry.’' Landmarks, vol. ii. p. 412, 


393 



PYT 


LEXICON OF FREEMASONRY. 


PYT 


pronounced his name in their oaths,* and their brotherly love 
was such, that they were accustomed to adopt the noble senti¬ 
ment my friend is my other self/’f 

Silence and secrecy were the first lessons taught by Pytha¬ 
goras to his disciples. The five years novitiate of the can¬ 
didate were passed in total silence, during which he learned 
to repress his curiosity; and to employ his thoughts on God. 
When admitted to the fellowship of the society, an oath of 
secrecy was propounded to him on the sacred tetractys. 

Implicit obedience was another lesson prescribed to the 
Pythagoreans. Avtos ^(p'^9 he, the master, has said it,’^ was 
considered as the most sufficient of reasons in all questions of 
propriety. 

The institutions of Pythagoras resembled the masonic in 
other respects besides its principles. His assemblies were 
arranged due east and west, because, he said, that motion 
began in the east and proceeded to the west. He had adopted 
a system of signs, whereby his disciples, dispersed through 
various countries, made themselves known to each other at 
first sight, and became as familiar at the first interview, as 
if they had been acquainted from their birth. And so closely, 
says Jamblichus, were their interests united, that many of 
them passed over seas and risked their fortune to re-establish 
that of one of their brethren who had fallen into distress. 

Jamblichus relates the following incident, which is in evi¬ 
dence both of their brotherly love and of their means of mu¬ 
tual recognition. A Pythagorean travelling in a distant coun¬ 
try, fell sick and died at a public inn. Previous, however, to 
his death, being unable to compensate the landlord for the 
kindness and attention with which he had been treated, he 
directed a tablet, on which he had traced some enigmatical 
characters, to be exposed on the public road. Some time after, 
another disciple of Pythagoras passed that way, perceived the 


* Jamblichus, Vit. Pydiag. c. 33. 
f Porph. Vit. Pythag. 

394 



PYT LEXICON OF FREEMASONRY. PYT 

tablet, and being informed by its enigmatical characters that 
a brother had been there sick and in distress, and that he had 
been treated with kindness, he stopped and reimbursed the 
inn-keeper for his trouble and expense.* 

The symbols adopted by Pythagoras in his secret instruction, 
were principally derived from geometry. A notice of a few of 
them may be interesting. 

The right angle, was an emblem of morality and justice. 

The equilateral triangle, was a symbol of God, the essence of 
Light and Truth. The square, like the tetractys, referred to 
the Divine mind. The cube, was the symbol of the mind of 
man, after it had been purified by piety and acts of devotion, 
and thus prepared for mingling with the celestial gods. The 
point zvithin a circle, and the dodecahedron or figure of twelve 
sides, were symbols of the universe. The triple triangle, was 
an emblem of health, and the letter Y a representation of the 
course of human life, in which there are two diverging paths, 
the one of virtue, leading to happiness, and the other of vice, 
conducting to misery. 

Among the doctrines peculiar to the school of Pythagoras, 
was that of the metempsychosis, or the transmigration of 
souls, which he derived during his travels from the Brahmins 
of India. He forbade the eating of flesh, and the offering of 
animals in sacrifice. He taught that the universe was created 
out of the passive principle of matter, by the Divine Being, who 
was its mover and source, and out of whose substance the 
souls of men were formed. He believed in the universal in¬ 
fluence of numbers, which he supposed to be the controlling 
principle of all things. He perceived in the human mind, not 
only propensities to vice and passion, but the better seeds of 
virtue. These he sought to cultivate and cherish by labour, 
study, and abstinence of life. In short, he appears to have 
extracted from the various sects of heathen philosophy, all 


Jamblichus, ut supra. 

395 




QUA 


LEXICON OF FREEMASONRY. 


QUA 


that was good, and to have rejected all that was bad, form¬ 
ing thereby an eclectic system which approached nearer to 
light and truth, than any that had ever, before his day, ema¬ 
nated from the unassisted wisdom of man. 


Q. 

Qualifications of Candidates. The pre-requisite qualifica¬ 
tion of candidates for admission into the mysteries of Free¬ 
masonry, are of three kinds—mental, moral, and physical. 

The mental qualifications are, that the candidate shall be a 
man of sane mind; that is, neither a fool, an idiot, nor a mad¬ 
man; but one responsible for his actions, and competent to 
understand the obligations, to comprehend the instructions, 
and to perform the duties of a Mason. The mental qualifica¬ 
tions refer to the security of the order. 

The moral qualifications are, that he shall be no '' irreligious 
libertine,’’ but an obeyer of the moral law. That is, he must 
be virtuous in his conduct and reputable in his character, lest 
the dignity and honour of the institution suffer by the admis¬ 
sion of unworthy persons. Neither must he be an atheist, but 
an humble believer in the wisdom, power, and goodness of 
God, a belief which constitutes the religious creed of Freema¬ 
sonry, and which is essentially necessary to a Mason as a check 
upon vice and a stimulus to virtue. Another important moral 
qualification is, that the candidate must come of his own 
free will and accord.” Masonry does not delight in proselyt- 
ism. Though our portals are open to all who are worthy, yet 
we are unwilling that any should unite with us, except they 
be persuaded to the act by their uninfluenced convictions of the 
beauty and utility of our institution. The moral qualifications 
refer to the respectability of the order. 

396 



qua lexicon of freemasonry. qua 

The physical qualifications are, that the candidate shall be 
twenty-one years old or more, free born and no bondsman, 
of able body, and of limbs whole as a man ought to be.’^ 

This is one of the oldest regulations of our ancient craft. 
It arises from the originally operative nature of our institu¬ 
tion. Whatever objections some ultra liberal brethren may 
rnake to the uncharitable nature of a law which excludes a 
virtuous man from our fellowship, because he has been un¬ 
fortunate enough to lose a leg or an, arm, we have no right 
to discuss the question. The regulation constitutes one of the 
many peculiarities that distinguish our society from all others; 
its existence continues to connect .the present speculative with, 
the former operative character of the institution; it is an im¬ 
portant part of our history; and is, in short, by universal con¬ 
sent, one of the landmarks of the order. It can never, there¬ 
fore, be changed. The physical qualifications refer to the 
utility of the order. 

The most ancient charges in which these regulations are to 
be found, are those which were collected from the old records, 
and ordered to be printed by the Grand Lodge of England, 
1722, and the manuscript charges in the possession of the Lodge 
of Antiquity, London. As they are brief, but important, I may 
be excused for inserting them here. 

''A Mason is obliged, by his tenure, to obey the moral law; 
and if he rightly understands the art he will never be a stupid 
atheist nor an irreligious libertine.’’ * 

''No master should take an apprentice, unless he has suf- 
ficent employment for him, and unless he be a perfect youth, 
having no maim or defect in his body, that may render him 
incapable of learning the art, of serving his master’s lord, and 
of being made a brother, and then a Fellow-Craft in due time, 
even after he has served such a term of years as the custom 
of the country directs: and that he should be descended of 


Old Charges, Sect. i.—See Anderson, Constitutions. 

397 



QUA 


LEXICON OF FREEMASONRY. 


QUA 


honest parents; that so, when otherwise qualified, he may 
arrive to the honour of being the Warden, and then the Master 
of the lodge, the Grand Warden, and, at length, the Grand 
Master of all the lodges, according to his merit.''* 

Thirdly, that he that be made, be able in all degrees; 
that is, free born, of good kindred, true, and no bondsman, and 
that he have his right limbs as a man ought to have.f 

In the Constitution, published under the sanction of the 
Grand Lodge of Maryland, by Brother Samuel Cole, the 
physical disabilities are set forth still more minutely, with an 
assignment of what is probably the true reason for their exist¬ 
ence. They say, ‘‘ no person is capable of becoming a member, 
unless he is free born, of mature and discreet age; of good 
report; of sufficient natural endowments and the senses of a 
man; with an estate, office, trade, occupation, or some visible 
way of acquiring an honest livelihood, and of working in his 
craft, as becomes the members of this most ancient and hon¬ 
ourable fraternity, who ought not only to earn what is suf¬ 
ficient for themselves and families, but likewise something to 
spare for works of charity, and supporting the true dignity 
of the royal craft. Every person desiring admission, must 
also be upright in body, not deformed or dismembered at the 
time of making; but of hale and entire limbs, as a man ought 
to be."J 

In an able report made by Bro. W. S. Rockwell, Deputy 
Grand Master, to the Grand Lodge of Georgia, he traces the 
existence of the law prohibiting the initiation of maimed can¬ 
didates, to that early period of Egyptian history, in which a 
personal defect would exclude from the priesthood—a law 
which is again to be found in the Mosaic ritual, from which 
the masonic institution is more immediately derived. Look¬ 
ing to the symbolic character of speculative masonry as re- 


* Ibm. Sect. 4. 

t MS. in Lodge of Antiq. See Preston, 273. Note, 
f See Cole, Freemas. Lib. p. 69. Constitutions, Ch. i. Sect. 4, 

398 



QUE 


LEXICON OF FREEMASONRY. 


QUE 


ferring to the material temple for its architype, he explains 
the present existence of the law in the following language, 
with the sentiments of which I cordially concur. 

'' It was eminently proper that a temple erected for the 
worship of the God of Truth, the unchangeable I AM should 
be constructed of white stones, perfect stones, the universally 
recognised symbols of this, his great and constant attribute. 
The symbolic relation of each member of his order to its 
mystic temple forbids the idea that its constituent portions, its 
living stones, should be less perfect, or less a type of their 
great original, than the inanimate material which formed the 
earthly dwelling place of the God of their adoration.’’ 

Questions of Henry VI. This is a document which has 
been so often printed in various masonic publications as to 
have become familiar to the fraternity. Its full title is, Cer- 
tayne questions with answeres to the same, concernynge the 
mystery of maconrye; wryttene by the hande of Kynge Henry 
the Sixthe of the name, and faythfullye copied by me, Johan 
Leylande Antiquarius, by the commaunde of His Highnesse.” 
It first appeared in the Gentleman’s Magazine for 1753, where 
it purports to be a reprint of the pamphlet published five years 
before, at Frankfort.* It is there stated to have been copied 
by one John Collins, from a MS. in the Bodleian library, and 
to have been enclosed in a letter from the celebrated John 
Locke, the author of the Essay on Human Understanding, to 
Thomas, Earl of Pembroke, and bearing date of May 6th, 
1696. Preston afterward incorporated these questions into 
his work, and appended to them a section of remarks on the 


* The title of the paper, as found in the Gentleman’s Magazine for 1753, 
page 417, is as follows: “Copy of a small pamphlet consisting of 12 
pages, in 8vo., printed in Germany in 1748, entitled: ‘Ein Brief von dem 
beriichmten herrn heron Johann Locke betreffend die Frey-Maurreren. 
So aufeinem Schrieb-Jisch eines verstrorbnen Bruders ist gefunden 
worden.’ ” 


399 



QUE LEXICON OF FREEMASONRY. QUE 

manuscript, as well as on the annotations of Mr. Locke. This 
work has always been received as genuine among the craft, 
and in the life of Leland its authenticity is positively asserted. 
But this has lately been denied by Mr. Halliwell, in a small 
work entitled, '' The Early History of Freemasonry in Eng¬ 
land,’’ published at London in 1840. The document purport¬ 
ing to come from the Bodleian library, is so well known to 
most Masons, that I should have passed it over without 
notice in this work, were it not that I deemed it necessary to 
bring the doubts of Mr. Halliwell before my readers, many 
of whom may have no opportunity of seeing the original work 
in which the subject is discussed. The views of Mr. Halliwell 
will, perhaps, be best conveyed in the words of the doubter 
himself. 

It is singular,” says Mr. Halliwell, that the circum¬ 
stances attending its publication should have led no one to 
suspect its authenticity. I was at the pains of making a long 
search in the Bodleian library last summer, in the hopes of 
finding the original, but without success. In fact, there can 
be but little doubt, that this celebrated and well-known docu¬ 
ment is a forgery! 

‘‘ In the first place, why should such a document have been 
printed abroad? Was it likely, that it should have found its 
way to Frankfort, nearly half a century afterwards, and been 
published without any explanation of the source whence it 
was obtained? Again, the orthography is most grotesque, 
and too gross ever to have been penned either by Henry the 
Sixth, or Leland, or both combined. For instance, we have 
Peter Gowere, a Grecian, explained in a note by the fabricator 
—for who else could have solved it?—to be Pythagoras! As 
a whole, it is but a clumsy attempt at deception, and is quite 
a parallel to the recently discovered one of the first Englishe 
Mercurie/^"^ 

Such are the objections of Mr. Halliwell to the authenticity 


* Halliwell, Hist, of Freemasonry, p. 40. 

400 



QUE 


LEXICON OF FREEMASONRY. 


RAB 


of this celebrated antiquarian document. Let each estimate 
their value for himself. Fortunately, the dignity of masonry 
is not at all connected with the dispute. The questions throw 
but little light* upon the history of the order, and its antiquity 
depends not on them alone for proof. 

Questions to Candidates. Every candidate, before being 
admitted to participate in our mysteries, is bound to answer 
certain questions, respecting the motives that have influenced 
his application. These questions are generally proposed in the 
following form: 

'' Do you seriously declare upon your honour, that, unbiassed 
by friends against your own inclination, and uninfluenced by 
mercenary motives, you freely and voluntarily offer yourself 
as a candidate for the mysteries of Freemasonry? 

“ Do you seriously declare upon your honour, that you are 
solely prompted to solicit the privileges of masonry, by a favour¬ 
able opinion conceived of the institution, a desire of knowl¬ 
edge, and a sincere wish of being serviceable to your fellow 
creatures ? 

Do you sincerely declare upon your honour, that you will 
cheerfully conform to all the ancient established usages and 
customs of the fraternity?'’ 

These questions should be propounded to the candidate by 
the Senior Deacon, in the preparation room, before initiation, 
and in the presence of the stewards or preparers. 


R. 

Rabboni. This word may be translated as signifiying '' a 
most excellent master or teacher." Jahn tells us, (in his Bibli¬ 
cal Archaeology, § io6,) that the Jews, in imitation of the 

401 



RAI 


LEXICON OF FREEMASONRY. 


RAM 


Greeks, had their seven wise men who were called Rabboni, 
*’*1^*1. Gamaliel, the preceptor of St. Paul, was one of 
these. They styled themselves the children of wisdom, which 
is an expression very nearly corresponding to the Greek 
fpi\o(ro<poL. The word occurs once as applied to Christ, in 
the New Testament, (John xx. i6.) “Jesus said unto her, 
Mary. She turned herself, and saith unto him, Rabboni, which 
is to say, master,’’ 

Raised. This term is used to designate the reception of a 
candidate into the third degree of masonry. It conveys an 
allusion to a particular part of the ceremonies, as well as to 
the fact of his being elevated or raised to that degree, which is 
universally acknowledged to be the summit of ancient craft 
masonry. 

Ramsay, The name of the Chevalier Ramsay is conspicu¬ 
ous in the masonic history of the last century. He was born 
at Ayr, in Scotland, in 1686, and died at Germain-en-Laye, 
in France, in 1743. He was a man of extensive erudition and 
the friend of the great and good Fenelon. One of the most 
faithful followers of the Pretender, he sought to identify the 
progress of Freemasonry with the house of Stuart. For this 
purpose he endeavoured to obviate the objections of the French 
nobility to the mechanical origin of the institution, at which 
their pride revolted, by asserting that it arose in the Holy 
Land, during the Crusades, as an order of chivalry. His 
theory was, that the first Freemasons were a society of knights, 
whose business it was to rebuild the churches which had been 
destroyed by the Saracens; that the Saracens, with the view 
of preventing the execution of this pious design, sent emis¬ 
saries among them, who, disguised as Christians, became con¬ 
founded with the builders and paralyzed their efforts; that 
the knights having discovered the existence of these spies, be¬ 
came in future more careful, and instituted signs and words 
for the purpose of detection; and that as many of their work- 

402 


RAM 


LEXICON OF FREEMASONRY. 


RAM 


men were newly converted Christians, they adopted symbolic 
ceremonies with the view of instructing their proselytes more 
readily in their new religion. Finally, the Saracens becom¬ 
ing more powerful, the Knights Masons were compelled to 
abandon their original occupation; but being invited by a king 
of England to remove into his dominions, they had accepted 
the invitation, and there devoted themselves to the cultivation 
and encouragement of architecture, sculpture, painting and 
music. Ramsay attempted to support his system by the fact of 
the building of the College of Templars in London, which was 
actually constructed in the twelfth century by the fraternity 
of masons who had been in the holy wars.* 

In 1728, Ramsay attempted to lay the foundation of a ma¬ 
sonic reform, according to this system. He, therefore, pro¬ 
posed to the Grand Lodge of England to substitute, in the 
place of the three degrees of Apprentice, Fellow-Craft, and 
Master, three others of his own invention, those of Scotch 
Masons, Novice and Knight of the Temple, which he pretended 
were the only true and ancient ones, and had their adminis¬ 
trative centre, from time immemorial, in the Lodge of Saint 
Andrew, at Edinburgh. His views were at once rejected by 
the Grand Lodge of England, which has always been the 
guardian of the purity of Ancient Craft Masonry. But he 
carried them to Paris, where they met with amazing success, 
and gave rise to those higher degrees which have since been 
known by the name of the Ancient Scotch rite.f See a further 
account of Ramsay under the title Innovations. 


* Robison, Proofs of a Conspiracy, p. 33. 

fClavel, p. 165. I find the following paragraph in the Gentleman’s 
Magazine for the year 1738. 

“ There was lately burnt at Rome, with great solemnity, by order of the 
Inquisition, a piece in French, written by the Chevalier Ramsay, (author 
of the Travels of Cyrus,) entitled ‘An Apologetical and Historical Rela¬ 
tion of the Secrets of Freemasonry, printed at Dublin by Patric Odinoko.’ 
This was published at Paris in answer to a pretended catechism printed 
there by order of the Lieutenant de Police.” 

403 



fdEC LEXICON OF FREEMASONRY. REF 

Received. After the completion and dedication of the 
Temple, those brethren who consented to remain and keep 
that magnificent structure in repair, were, according to ma¬ 
sonic tradition, as a reward for their attachment, received 
and acknowledged as Most Excellent Masters. Hence, the 
terms are used to express the reception of a candidate into 
the 6th or Most Excellent Master’s degree of the Ancient York 
rite. 

Recommendation. The letter of every applicant for ini¬ 
tiation must be recommended by at least one well-known 
brother, who should be, if possible, a member of the lodge, and 
vouched for by another. See Vouching. 

Recorder. An officer in an Encampment of Knights Tem¬ 
plar, and a Council of Royal and Select Masters equivalent to 
a Secretary in a blue lodge. 

Red Cross Knight. See Knight of the Red Cross. 

Red Cross of Rome and Constantine. A degree founded 
cn the circumstances of the vision of a cross, with the in¬ 
scription EN Til NIKA, which appeared in the heavens to 
Constantine, while on a march. 

Reflection, Chamber of. Cabinet des Reflexions. In 
French lodges the preparation room in which the candidate 
remains, until he is introduced. It is thus called, because the 
gloomy furniture, and the moral inscriptions on the walls, are 
calculated to produce, in his bosom, reflections of the most 
serious nature. 

A similar apartment is used in the ceremonies of the degree 
of Knight Templar. 

Reformed Rite. This rite was established in 1782, by a 
convention of Masons, who assembled at Wilhelmsbad, under 

404 













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REF LEXICON OF FREEMASONRY. REF 

the Presidency of Ferdinand, Duke of Brunswick, who was 
elected its Grand Master. The members of this rite assumed 
the title of “ Order of Charitable Knights of the Holy City.^' 
It was a reformation of the rite of Strict Observance, which 
had been established in 1754, and differed from it, principally, 
in rejecting all connection with the Knights Templar, of whom, 
the members of the rite of Strict Observance had declared 
that Freemasons were the successors. The rite of Martinism 
was merged in this rite, whose system the lodges of Martinists 
universally adopted; and thus constituted, it spread with 
astonishing rapidity over France, Switzerland, and Italy, but 
met with inconsiderable success in Germany, where the Templar 
system appears to have been, for a long time, the favourite. 

The Reformed rite consisted of five degrees: i. Apprentice; 
2, Fellow-Craft; 3, Master; 4, Scotch Master; 5, Charitable 
Knight of the Holy City. The last degree was subdivided into 
three sections, namely: Novice, Professed Brother, and 
Knight, which actually gives seven degrees in all. 

It is still practised in France by one lodge, and in Switzer¬ 
land by five. Its supreme body is situated at Zurich, in the 
latter country, under the title of the '' Directory of Switzer¬ 
land.^^ 

Reformed Helvetic Rite. The rite described in the pre¬ 
ceding article was introduced into Poland in 1784, by brother 
Glayre, of Lausanne, the minister of King Stanislaus, and 
who was also the Provincial Grand Master of this rite in the 
French part of Switzerland. But, in introducing it into Po¬ 
land, he subjected it to several modifications, and called it 
the Reformed Helvetic rite. The system was adopted by the 
Grand Orient of Poland. 

Refreshment. When a lodge is temporarily adjourned, the 
adjournment is performed in a manner peculiar to Masons, 
and the lodge is then said to be '' called from labour to refresh¬ 
ment.'' During refreshment, the column of the W.’. should 

405 


26 





REI 


LEXICON OF FREEMASONRY. 


REJ 


also be down, and that of the S.‘. be up, to indicate that the 
Junior Warden, not the Senior, now superintends the craft. 
Calling from labour to refreshment, differs from closing, in 
this, that in the former mode the lodge is still open, nor when 
the labour is resumed, is there any ceremony of opening. 
Neither does the re-assembling of the brethren require any 
other summons or notification than the simple command of 
the J.*. W.\ 

High twelve or noon was the hour at the temple when our 
ancient brethren were regularly called from labour to refresh¬ 
ment. The tradition is that they worked twelve hours a day, 
and six days in the week. 

Reinstatement. When a Mason, who has been expelled 
or suspended by a lodge, is reinstated by the lodge, which had 
expelled or suspended him, he is at once restored to all his 
masonic rites and privileges, just as if no such sentence had 
ever been passed upon him. But no lodge has the power of 
reinstating, except the one which inflicted the original punish¬ 
ment. This rule, however, does not apply to the Grand Lodge, 
which, as the supreme masonic tribunal, may re-instate any 
expelled or suspended Mason within its jurisdiction, when¬ 
ever the circumstances of the case may seem to warrant such 
an exercise of prerogative. 

Rejection. One black ball, with a good reason assigned, 
of the sufficiency of which the Master shall be a competent 
judge, or two black balls.* without any reason at all being 
assigned, will reject a candidate for initiation. If a candidate 
be rejected, he can apply in no other lodge for admission. If 
admitted at all, it must be in the lodge where he first applied. 
But the time for a new application has never been specified. 


* Most of the Grand Lodges in the United States require unanimity in 
the ballot. But the Old Constitutions permitted as many as three black 
balls, if the lodge desired it. 


406 



REL 


LEXICON OF FREEMASONRY. 


REL 


SO that it is held that a rejected candidate may apply for a 
reconsideration of his case at any time. The unfavourable 
report of the committee to whom the letter was referred, or 
the withdrawal of the letter by the candidate or his friends, is 
considered equivalent to a rejection. 

Relief. Of the philanthropic tendency of masonry, abun¬ 
dant evidence is afforded in every country in which a lodge 
exists. Its charities are extended to the poor and destitute, 
to the widow and the orphan, with a liberal hand; and its 
numerous institutions for improving the physical and moral 
condition of the human race, prove that '' Brotherly Love, 
Relief, and Truth,’’ are not the mere idle and unmeaning 
language of a boastful motto, but the true and guiding prin¬ 
ciples of our association. In our own land, several of the 
Grand Lodges have established colleges and schools for the 
education of the children of Masons. Some of these have been 
but lately organized, yet are they all in a prosperous condition. 
In Europe, where the order has been longer in operation, the 
means of bestowing aid upon the destitute are still more per¬ 
fect. Among these, the '' Royal Freemasons’ School for Fe¬ 
male Children,” in London, is worthy of all commendation. 
It was instituted in 1788, and the present building erected, at 
an expense of more than £3,000, in the year 1793. The object 
of the charity is to maintain, clothe, and educate an unlimited 
number of female children and orphans of reduced Freema¬ 
sons. It now extends its bounty to sixty-five children, who 
are received into the school between the ages of eight and 
eleven, and are wholly supported until they attain their fifteenth 
year. 

The ''Asylum for worthy aged and decayed Freemasons,” 
in the same city, is another institution reflecting high honour 
on the society which gave it birth. It was founded in 1835, 
and its praiseworthy objects are sufficiently designated by its 
title. 

In Germany, we find "A Lying-in Hospital ” for the wives 
407 


REL 


LEXICON OF FREEMASONRY. 


REL 


of indigent Freemasons, established at Schleswig; an alms¬ 
house and orphan-house at Prague; a public school at Berlin; 
an institute for the blind at Amsterdam; and a multi¬ 
tude of libraries, schools and hospitals, scattered throughout 
the German cities. 

In Sweden there is an orphan-house, established in 1753, at 
Stockholm, by the private contributions of the Swedish lodges. 
Ireland has also an orphan-house. But one of the most philan¬ 
thropic institutions of our order, is the “ Society for patroniz¬ 
ing poor children,’' established at Lyons, in France. Its object 
is to diminish the primary causes of pauperism. For this pur¬ 
pose, it commences with the child at birth; it selects for him a 
patron from its members, whose duty it is to advise with and 
assist the parents in the government and education of the child. 
He sees that the child is well fed, comfortably clothed, and 
properly educated. When ready for a trade, he directs him 
in its selection, and binds him as an apprentice. And when the 
period of apprenticeship has expired, he furnishes him with 
his outfit in life. 

Of the private relief afforded in individual cases, where the 
sole claim to sympathy or assistance was the possession of the 
name of brother, it is unnecessary here to speak. The annals 
of masonry are crowded with such instances of masonic relief. 
Truth, may be said to be the column of wisdom, whose rays 
penetrate and enlighten the inmost recesses of our lodge; 
Brotherly Love, the column of strength, which binds us as 
one family, in the indissoluble bond of fraternal affection; 
and Relief, the column of beauty, whose ornaments, more 
precious than the lilies and pomegranates that adorned the 
pillars of the porch, are the widow’s tear of joy, and the 
orphan’s prayer of gratitude. 

Religion. Freemasonry does not profess to interfere with 
the religious opinions of its members. It asks only for a 
declaration of that simple and universal faith, in which men 
of all nations and all sects agree,—the belief in a God and in 

408 


REL 


LEXICON OF FREEMASONRY. 


REL 


his superintending providence. Beyond this it does not ven¬ 
ture, but leaves the minds of its disciples, on other and sectar¬ 
ian points, perfectly untrammelled. This is the only relig¬ 
ious qualification required of a candidate, but this is most 
strictly demanded. The religion, then, of Masonry, is pure 
theism, on which its different members engraft their own pecul¬ 
iar, opinions; but they are not permitted to introduce them into 
the lodge, or to connect their truth or falsehood with the truth 
of masonry. 

On this subject, the present Constitution of the Grand 
Lodge of England, holds the following language: 

‘'A Mason is obliged, by his tenure, to obey the moral law, 
and if he rightly understand the art, he will never be a stupid 
atheist nor an irreligious libertine. He, of all men, should 
best understand that God seeth not as man seeth; for man 
looketh at the outward appearance, but God looketh to the 
heart. A Mason is, therefore, particularly bound, never to 
act against the dictates of his conscience. Let a man's relig¬ 
ion, or mode of worship, be what it may, he is not excluded 
from the order, provided he believe in the glorious Architect of 
heaven and earth, and practise the sacred duties of morality. 
Masons unite with the virtuous of every persuasion, in the 
firm and pleasing bond of fraternal love; they are taught to 
view the errors of mankind with compassion, and to strive, 
by the purity of their own conduct, to demonstrate the su¬ 
perior excellence of the faith they may possess. Thus masonry 
is the centre of union between good men and true, and the 
happy means of conciliating friendship amongst those who 
must otherwise have remained at a perpetual distance." 

This tolerant principle is, however, unfortunately not prac¬ 
tised in all masonic lodges. The three Grand Lodges at Berlin, 
in Prussia,* and the Grand Lodges of Hanover and Hamburg, 
refuse not only to initiate Jews, but even to admit as visitors 


* The Grand Lodge of the Three Globes, the Royal York Grand Lodge 
of Friendship, and the Grand Lodge of Prussia. 

409 




REM 


LEXICON OF FREEMASONRY. 


REP 


their Israelitish brethren, who have been made in other coun¬ 
tries. The Grand Lodges of this country have taken this sub¬ 
ject into consideration, and several of them have already 
passed resolutions, condemning the proceedings of the Prus¬ 
sian and German Masons, which may possibly have some effect 
in restoring them to the purity and liberality of masonic toler¬ 
ance. The Grand Lodge of Germany, at Hamburg, which 
works only in the three degrees of Ancient Craft Masonry, 
and derives its Constitutions from the Grand Lodge of Eng¬ 
land, is happily actuated by a more enlightened spirit. 

Removal. No lodge can remove from its usual place of 
meeting, without the consent of the Grand Lodge thereto. 
Formerly no proposition could be made, nor vote taken on the 
question of removal, unless the Worshipful Master was present. 
But this regulation appears now to have become obsolete. 

Repeal. A lodge cannot, at an extra communication, re¬ 
peal, annul, or alter a resolution, that has been adopted at a 
previous regular one. 

Representative System. The representative system origi¬ 
nated in this country with the Grand Lodge of New York. 
Its organization is as follows: It is proposed, that each Grand 
Lodge in the United States, or, if it can be sufficiently ex¬ 
tended, in the world, shall appoint a worthy and intelligent 
Mason, to reside near and represent it in every other Grand 
Lodge. These representatives are required to attend regu¬ 
larly the meetings of the Grand Lodges to which they are 
accredited, to communicate to their constitutents an abstract 
of the proceedings, and such other masonic matter of interest, 
such as expulsions, rejections, establishment of cladestine 
lodges, &c., as may occur in the respective jurisdictions in 
which they reside. Their costume is that of the Grand Lodge 
which they represent, and they are also entitled to bear a ban¬ 
ner with its colours. 


410 


REP 


LEXICON OF FREEMASONRY. 


REP 


This system has not met with universal approbation, and 
has, as yet, but partially succeeded. Its friends argue, in its 
favour, the closer union which will thereby be cemented be¬ 
tween the various masonic bodies thus represented, and the 
greater facility of communication.* 

But, on the other side, its opposers have offered weighty objec¬ 
tions against its adoption. Besides the heavy expense which 
would necessarily attend the universal adoption of the system, 
there is one, which certainly claims the attentive considera¬ 
tion of every brother. One of the most intelligent of these 
objectors is Brother Moore, the editor of the Freemason^s 
Monthly Magazine, published at Boston, in whose words, 
rather than in my own, I desire to present the character of this 
objection to the reader. 

‘‘Another objection that presents itself to our mind is, that 
the proceedings of the Grand Lodges would go forth in an 
unofficial form, and be liable to lead to error and confusion. 
It is hardly to be presumed that the representatives would all 
take the same view of every subject that might come under 
discussion, or that they would understand it alike, in all its 
bearings. They would undoubtedly faithfully represent the 
matter to their constitutents, as they should respectively under¬ 
stand it. But their understanding it would probably, in many 
cases, clash with the annual report of the official officer. Their 
representations would not, therefore, furnish safe grounds of 
action. The Grand Lodges would still be constrained to wait 
for the official report. Again, there is danger that the repre¬ 
sentatives might not always be able to discriminate between 
what it would be proper to communicate, and what is strictly of 
a local character. There is not probably a Grand Lodge in 
the country which has not before it, at every communication, 
some subject which it would prefer to keep within the limits 


* The arduous duty of an extensive correspondence, which had formerly 
been confided to one officer, the Grand Secretary, being now divided be¬ 
tween several. 

411 



RES 


LEXICON OF FREEMASONRY. 


RES 


of its own jurisdiction. And it is one of the errors of human 
nature, that there should be an ambitious desire on the part 
of the representatives to communicate everything which, in 
their judgment, might tend to raise them in the estimation, or 
contribute to the interest, of their constituents. They might 
not always discriminate wisely.* 

These objections are certainly important, and seem to have 
deterred some of the Grand Lodges from appointing repre¬ 
sentatives. Whether the system will ever become universal 
is exceedingly problematical. The enthusiasm on the sub¬ 
ject, which existed in some parts of the country, when it was 
first proposed, appears now considerably to have abated. 

Resignation. No brother should be allowed to resign, 
unless he be at the time in good standing. Some lodges, how¬ 
ever, from a mistaken feeling of kindness, have permitted a 
member to resign, rather than resort to the penalty of suspen¬ 
sion or expulsion. This is manifestly wrong. If a Mason be 
too bad to belong to a particular lodge, he is too bad to belong 
to the order in general. Besides, the acceptation of a letter 
of resignation is a kind of tacit acknowledgment that the 
character of the resigning member is free from reproach. 
Hence, other lodges are thus deceived into the admission of 
one who should originally have been cured or cut ofiff by the 
lodge from which he had resigned. 

The resignation of a member dissolves all connection be¬ 
tween himself and his former lodge, but it does not at all affect 
his general relations with the order, or his obligatory duties 
as a Mason. See on this subject, the article Demit. 

Resurrection. A resurrection from the grave and a future 
immortality were the great lessons which it was the design 


* Moore’s Magazine, vol. i. p. 196. 

t Quae sanari poterunt, quacunque ratione sanabo; quae resecanda erunt, 
non patiar ad perniciem civitatis manare .—Cicero in Catalin, 

412 



LEXICON OF FREEMASONRY. RIG 

of the ancient mysteries to inculcate. In like manner by a 
symbolic ceremony of great impressiveness, the same sublime 
truths are made to constitute the end and object of Freema¬ 
sonry in the third degree, or as it has been called by Hutch¬ 
inson, '' the Master’s Order.” 

Returns of Lodges. Every subordinate lodge must make 
an annual return, at some period specified in the local regu¬ 
lations, to the Grand Lodge from which it derives its Warrant, 
of the number and names of its members, and of the initia¬ 
tions, rejections, suspensions, and expulsions which have taken 
place during the year. By this means, each Grand Lodge is 
made acquainted with the state of its subordinates, and the 
progress of the order within its jurisdiction. 

Rhetoric. The art of embellishing language with the orna¬ 
ments of construction, so as to enable the speaker to persuade 
or affect his hearers. It supposes and requires a proper ac¬ 
quaintance with the rest of the liberal arts. For the first step 
towards adorning a discourse, is for the speaker to become 
thoroughly acquainted with its subject, and hence, the ancient 
rule that the orator should be acquainted with all the arts and 
sciences. Its importance as a branch of liberal education is 
recommended to the Mason in the Fellow-Craft’s degree. 

Right Angle. A right angle is the meeting of two lines 
in an angle of ninety degrees, or the fourth part of a circle. 
Each of its lines is perpendicular to the other, and as the per¬ 
pendicular line is a symbol of uprightness of conduct, the right 
angle has been adopted by Masons as an emblem of virtue. 
Such was also its signification among the Pythagoreans. The 
right angle is represented in the lodges by the square, as the 
horizontal is by the level, and the perpendicular by the plumb. 


Right Hand. The right hand has in all ages been deemed 

413 


RIG LEXICON OF FREEMASONRY, RIG 

an important symbol to represent the virtue of fidelity. Among 
the ancients, the right hand and fidelity to an obligation, were 
almost deemed synonymous terms. Thus, among the Romans, 
the expression '' fallere dextram,'' to betray the right hand, also 
signified to violate faith, and '' jungere dextras,’' to join right 
hands, meant to give a nmtnal pledge. Among the Hebrews 
VD\ iamin, the right hand, was derived from aman, to 
be faithful. 

The practice of the ancients was conformable to these pecu¬ 
liarities of idiom. Among the Jews, to give the right hand, 
was considered as a mark of friendship and fidelity. Thus 
St. Paul says, '' when James, Cephas, and John, who seemed to 
be pillars, perceived the grace that was given unto me, they 
gave to me and Barnabas the right hands of fellowship, that 
we should go unto the heathen and they unto the circumcision.'' 
Gal. ii. 9. The same expression, also, occurs in Maccabees. 
We meet, indeed, continually in the Scriptures with allusions 
to the right hand, as an emblem of truth and fidelity. Thus 
in Psalms (cxliv.) it is said, their right hand is a right hand 
of falsehood,"—that is to say, they lift up their right hand to 
swear to what is not true. This lifting up of the right hand 
was, in fact, the universal mode adopted among both Jews and 
Pagans in taking an oath. The custom is certainly as old as 
the days of Abraham, who said to the King of Sodom, I have 
lifted up my hand unto the Lord, the most high God, the 
possessor of heaven and earth, that I will not take anything 
that is thine." Sometimes among the Gentile nations, the right 
hand, in taking an oath, was laid upon the horns of the altar, 
and sometimes upon the hand of the person administering the 
obligation. But in all cases it was deemed necessary to the 
validity and solemnity of the attestation, that the right hand 
should be employed. 

Since the introduction of Christianity, the use of the right 
hand in contracting an oath, has been continued, but instead 
of extending it to heaven, or seizing with it a horn of the altar, 
it is now directed to be placed upon the Holy Scriptures, which 

414 


RIG 


LEXICON OF FREEMASONRY. 


RIG 


is the universal mode at this day in all Christian countries. 
The antiquity of this usage may be learned from the fact, that 
in the code of the Emperor Theodosius, adopted about the 
year 438, the placing of the right hand on the Gospels is alluded 
to, and in the code of Justinian, whose date is the year 529, the 
ceremony is distinctly laid down as a necessary part of the 
formality of the oath.* 

This constant use of the right hand in the most sacred attes¬ 
tations and solemn compacts, was either the cause or the conse¬ 
quence of its being deemed an emblem of fidelity. Dr. Potterf 
thinks it was the cause, and he supposes that the right hand was 
naturally used instead of the left, because it was more honour¬ 
able, as being the instrument by which superiors give com¬ 
mands to those below them. Be this as it may, it is well known 
that the custom existed universally, and that there are abun¬ 
dant allusions, in the most ancient writers, to the junction of 
right hands in making compacts. 

The Romans had a goddess whose name was Fides, or Fi¬ 
delity,$ whose temple was first consecrated by Numa. Her 
symbol was two right hands joined, or somethies two female 
figures holding each other by the right hands, whence in all 
agreements among the Greeks and Romans, it was usual for 
the parties to take each other by the right hand, in token of 
their intention to adhere to the compact. 

The joining of the right hands was esteemed among the 
Persians and Parthians, as conveying a most inviolable obliga¬ 
tion of fidelity. Hence, when King Artabanus desired to hold 
a conference with his revolted subject, Asineus, who was in 


* The words of Justinian are, “ tactis sacrosanctis Evangeliis ”—the 
Holy Gospels being touched.—Lib. ii. tit. 53. lex. i. 
t Archoeologia Grseca, p. 229. 

j By a strange error for so learned a man, Oliver mistakes the name of 
this goddess, and calls her Faith. “ The spurious Freemasonry,” he re¬ 
marks, ‘‘ had a goddess called Faith.” No such thing. Ftdes, or, as 
Horace calls her, incorrupta Fides,” incorruptible Fidelity, is very dif¬ 
ferent from the theological virtue of faith. 

415 



RIG 


LEXICON OF FREEMASONRY. 


RIN 


arms against him, he despatched a messenger to him with the 
request, who said to Asineus, ** the king hath sent me to give 
you his right hand and security,’’—that is, a promise of safety 
in going and coming. And when Asineus sent his brother 
Asileus to the proposed conference, the king met him and gave 
him his right hand, upon which Josephus remarks: This is 
of the greatest force there with all these barbarians, and 
affords a firm security to those who hold intercourse with 
them; for none of them will deceive, when once they have 
given your their right hands, nor will any one doubt of their 
fidelity, when that is once given, even though they were before 
suspected of injustice.* 

It is thus apparent that the use of the right hand, as a token 
of sincerity and a pledge of fidelity, is as ancient as it is uni¬ 
versal, a fact which will account for the important station 
which it occupies among the symbols of Freemasonry. 

Right Side and Left Side. Among the Hebrews, as well 
as the Greeks and Romans, the right side was considered su¬ 
perior to the left; and as the right was the side of good, so was 
the left of bad omen. Dexter, or right, signified also pro¬ 
pitious, and sinster, or left, unlucky. In the Scriptures, we 
find frequent allusions to this superiority of the right. Jacob, 
for instance, called his youngest and favourite child, Ben-ja- 
min, the son of his right hand, and Bathsheba, as the king’s 
mother, was placed at the right hand of Solomon. 

Ring, Luminous. The Academy of Sublime Masters of 
the Luminous Ring, was a pseudo-masonic society founded in 
F’-ance, in 1780. Its ritual Avas divided into three degrees. 
The first two were occupied with the history of Freemasonry, 
and the last with peculiar dogmas of the institution which 
were essentially Pythagorean. 


Joseph. Ant. Jud. lib. xviii. cap. ix. 

416 



RIT 


LEXICON OF FREEMASONRY. 


RIT 


Rite. A modification of masonry, in which the three ancient 
degrees and their essentials being preserved, there are varieties 
in the ceremonies, and number and names of the additional 
degrees. A masonic rite is, therefore, in accordance with the 
general signification of the word, the method, order, and rules, 
observed in the performance and government of the masonic 
system. 

Anciently, there was but one rite, that of the ''Ancient, Free, 
and Accepted Masons,'' consisting only of the three primary 
degrees of Entered Apprentice, Fellow-Craft, and Master Ma¬ 
son, hence called the degrees of Ancient Craft Masonry. But 
on the Continent of Europe, and especially in France and Ger¬ 
many, the ingenuity of some, and the vanity of others, have 
added to these an infinite number of high degrees, and of cere¬ 
monies unknown to the original character of the institution. 
Some of these rites lived only with their authors, and died 
when their paternal energy in fostering them ceased to exert 
himself. Others have had a more permanent existence, and 
still continue, nominally, to divide the masonic family. I say, 
only nominally, for the fact that they are all, no matter what 
be their unessential difference, based upon the three ancient 
degrees, enables a brother of any rite to visit the symbolic 
lodges of all the other rites. A Master Mason is, in all 
rites and all countries, acknowledged as such, and entitled to 
all the privileges which that sublime degree confers. 

The following are the names of the rites of Freemasonry 
now practised in Europe and America. The first three are 
the most important, oldest, and most extensive; and the first, 
or York rite, approaches nearest in its construction to Ancient 
Craft Masonry. The degrees conferred by each of these rites, 
and the places where they exist, will be found under the re¬ 
spective titles in this work. 

1. York rite. 

2. French, or modern rite. 

3. Ancient and Accepted Scotch rite. 

417 


RIT 


LEXICON OF FREEMASONRY. 


ROM 


4. Philosophic Scotch rite. 

5. Primitive Scotch rite. 

6. Ancient Reformed rite. 

7. Fessler’s rite. 

k Rite of the Grand Lodge of the Three Globes at Berlin. 

9. Rite of Perfection. 

10. Rite of Misraim. 

11. Rite or order of the Temple. 

12. Swedish rite. 

13. Reformed rite. 

14. Schroeder’s rite. 

15. Rite of Swedenborg. 

16. Rite of Zinnendrof. 

Ritual. The ritual of Freemasonry comprises the forms 
of opening and closing a lodge, of initiating candidates, and 
of conducting the other peculiar ceremonies of the order. The 
ritual differs in various places, and is not always the same in 
the same rite. Thus the lodges of England and America 
practise the same rite, the York, so far as the three symbolic 
degrees, and yet the rituals of the two countries vary consid¬ 
erably. An intimate acquaintance with the ritual constitutes 
what is technically called a '' bright mason.’’ 

Roll. The roll, or record of members’ names, is borne by 
Secretaries in public processions of the order. At the funeral 
of a brother, his name, during a portion of the funeral cere¬ 
monies, should be inscribed in the roll of the lodge to which 
he belonged. The rolls, or insignia of office, carried by Sec¬ 
retaries in a funeral procession, are thrown into the grave. 

Roman Colleges of Artificers. Collegia artificiini. Numa 
collected the various arts and trades which, during his reign, 
existed at Rome, into separate companies or societies, hav¬ 
ing their respective halls, courts, and religious exercises. The 
principal of these collegia artificum, was the college of archi- 

418 


ROM 


LEXICON OF FREEMASONRY. 


ROM 


tects, whose members he brought out of Attica, for the pur¬ 
pose of organization. From this time, says Clavel, is to be 
dated the establishment of the mysteries of Bacchus at Rome. 

The eighth of the twelve tables contained laws applicable to 
the Roman colleges. These associations, which were called 
sodalitates, or fraternitates, had the right of making con¬ 
tracts, and of enacting laws for their own government, and 
a few of the most distinguished, (among which were the col¬ 
lege of architects,) were exempted from taxation. 

The Roman colleges were, in their character, both civil and 
religious institutions. Their assemblies were held with closed 
doors, and the profane were carefully excluded. Their 
maceri(By or halls, were situated in the neighbourhood of those 
temples whose divinities they particularly worshipped, and 
whose priests employed them as artificers, in making the nec¬ 
essary repairs. In their assemblies they deliberated on the 
works entrusted to their construction, and initiated candidates 
into their society by mysterious ceremonies, and by symbolic 
instruction, derived from the working tools of their art. The 
brothers were divided into the usual classes of Apprentices, 
Craftsmen, and Masters. They contracted an obligation to 
render each other mutual assistance when necessary, and were 
enabled to recognise each other by secret signs. Their presi¬ 
dents, who were elected for five years, were called Magistri, 
or Masters. Besides these, there were seniores or elders, 
treasures, secretaries, and other necessary officers. 

These colleges became, in time, the depositories of all the 
foreign methods of initiation; which were afterwards in¬ 
troduced into Rome. And it was through them that the most 
learned masonic writers have supposed that the Hebrew mys¬ 
teries were transmitted, from the Jewish artists who visited 
Rome in great numbers during the reign of Augustus, to the 
travelling Freemasons, by whom all the religious edifices of 
the Middle Ages were constructed. 

The colleges of artificers, and especially those which pro¬ 
fessed architecture, spread from Rome throughout the 

419 


ROS 


LEXICON OF FREEMASONRY. 


ROS 


provinces and principal cities of the empire. They existed 
in vigorous activity until the fall of the Roman Empire, and 
continued to decline during the ages which succeeded the in¬ 
vasions of the barbarians, until they are supposed to have 
revived in the architectural associations known as the Travel¬ 
ling Freemasons of the Middle Ages,'' an account of which will 
be found in another part of this work.* 

Rosaic Rite. A rite instituted in Germany by M. Rosa, a 
Lutheran clergyman, under the patronage of the Baron de 
Prinzen. It was at first exceedingly popular, but was super¬ 
seded by the Strict Observance rite of Baron Hunde. 

Rose. For an explanation of the Rose, as a masonic sym¬ 
bol, see the article Prince of Rose Croix. 

Rose Croix. See Prince of Rose Croix. 

Rose, Knights and Nymphs of the. This was an order of 
Adoptive or Androgynous Masonry, invented in France to¬ 
wards the close of the eighteenth century. M. de Chaumont, 
the masonic secretary of the Due de Chartres, was its author. 
The principal seat of the order was at Paris. The hall of 
meeting was called the Temple of Love. It was ornamented 
with garlands of flowers, and hung round with escutcheons 
on which were painted various devices and emblems of gal¬ 
lantry. There were two presiding officers, a male and female, 
who were styled the Hierophant and the Pligh Priestess. The 
former initiated men, and the latter women. In the initiations 
the Hierophant was assisted by a conductor or deacon, called 
Sentiment, and the High Priestess by a conductress or dea¬ 
coness, called Discretion. The members received the title of 


* I have gladly availed myself of the industry of Clavel, who has col¬ 
lected everything of importance that has been written on the subject of 
these associations. 


420 



ROS 


LEXICON OF FREEMASONRY. 


ROS 


Knights and Nymphs. The Knights wore a crown of myrtle, 
the Nymphs a crown of Roses. The Hierophant and High 
Priestess wore, in addition, a rose-coloured scarf, on which 
were embroidered two doves within a wreath of myrtle. Dur¬ 
ing the time of initiation, the hall was lit with a single dull 
taper, but afterwards it was brilliantly illuminated by numer¬ 
ous wax candles. 

When a candidate was to be initiated, he or she was taken in 
charge, according to the sex, by the conductor or conductress, 
divested of all wxapons, jewels, or money, hoodwinked, loaded 
with chains, and in this condition conducted to the door of the 
Temple of Love, where admission wais demanded by two knocks. 
Brother Sentiment then introduced the candidate by order of 
the Hierophant or High Priestess, and he or she was asked 
his or her name, country, condition of life, and, lastly, what he 
or she was seeking. To this the answer was, '' Happiness.’’ 

The next question proposed was, “ What is your age?” The 
candidate, if a male, replied, The age to loveif a female. 

The age to please and to be loved.” 

The candidates were then interrogated concerning their 
private opinions and conduct in relation to matters of gallantry. 
The chains were then taken from them, and they were invested 
with garlands of flowers which were called the chains of 
love.” In this condition they were made to traverse the apart¬ 
ment from one extremity to another, and then back in a con¬ 
trary direction, over a path inscribed with love-knots. The 
following obligation was then administered: 

I promise and swear by the Grand Master of the Uni¬ 
verse never to reveal the secrets of the order of the Rose, and 
should I fail in this my vow, may the mysteries I shall receive 
add nothing to my pleasures, and instead of the roses of hap¬ 
piness may I find nothing but the thorns of repentance.” 

The candidates were then conducted to the mysterious 
groves in the neighbourhood of the Temple of Love, where 
the knights received a crown of myrtle, and the nymphs a 
simple rose. During this time a soft, melodious march was 
27 421 


ROS 


LEXICON OF FREEMASONRY. 


ROS 


played by the orchestra. After this the candidates were con¬ 
ducted to the altar of mystery, placed at the foot of the Hiero¬ 
phant’s throne, and there incense was offered up to Venus and 
her son. If it was a knight who had been initiated, he now 
exchanged his crown of myrtle for the rose of the last initiated 
nymph, and if a nymph, she exchanged her rose for the myrtle 
crown of Brother Sentiment. The Hierophant now read a 
copy of verses in honour of the God of Mystery, and the 
bandage was at length taken from the eyes of the candidate. 
Delicious music and brilliant lights now added to the charms 
of this enchanting scene, in the midst of which the Hierophant 
communicated to the candidate the modes of recognition pecu¬ 
liar to the order.* 

Rosicrucians. Of the secret society of the Rosicrucians 
or Brothers of the Rosy Cross, Bailey gives the following 
account: 

'' Their chief was a German gentleman, educated in a monas¬ 
tery, where, having learned the languages, he travelled to the 
Holy Land, anno 1378, and being at Damascus and falling 
sick, he had heard the conversation of some Arabs, and other 
Oriental philosophers, by whom he is supposed to have been 
initiated into this mysterious art. At his return into Germany 
he formed a society, and communicated to them the secrets 
he had brought with him out of the East, and died in 1484. 

“ They were a sect or cabal of hermetical philosophers; who 
bound themselves together by a solemn secret, which they 
swore inviolably to observe; and obliged themselves, at their 
admission into the order, to a strict observance of certain 
established rules. 

'' They pretended to know all sciences, and especially medi¬ 
cine, of which they published themselves the restorers; they 


* I have given the above details in compliance with a promise made in 
the article on “Androgynous Masonry,” and for the gratification of the 
curious. I am indebted for them to the industry of Clavel. 

422 



ROS 


LEXICON OF FREEMASONRY. 


ROS 


also pretended to be masters of abundance of important secrets, 
and among others, that of the philosopher’s stone; all which 
they affirmed they had received by tradition from the Ancient 
Egyptians, Chaldeans, the Magi and Gymnosophists. 

'' They pretended to protract the period of human life by 
means of certain nostrums, and even to restore youth. They 
pretended to know all things; they are also called the Invisible 
Brothers, because they have made no appearance, but have 
kept themselves incog, for several years.”* 

The society of the Rosicrucians or Brothers of the Rosy 
Cross, thus engaged in the wild studies of alchemy, protracted 
their existence until the middle of th^ eighteenth century, when 
they at length ceased to meet, in consequence of the death of 
Brun, their chief. Their association was well organized, being 
divided like the society of Jesuits into bodies, having each its 
particular chief, with a general chief at the head of all. Their 
system of initiation was divided into nine degrees, as follows: 
I, Zelator; 2, Thericus; 3, Practicus; 4, Philosophus; 5, 
Adeptus Junior; 6, Adeptus Major; 7, Adeptus Exemptus; 8, 
Magister; 9, Magus. 

Out of this society was formed, in 1777, an association call¬ 
ing itself ‘‘ The Brothers of the Golden Rosy Cross,” whose 
system was divided only into three degrees. This society was 
very numerous in Germany, and even extended into other coun¬ 
tries, especially into Sweden. A second schism from the 
Rosicrucians was the society of the Initiated Brothers of 
Asia,” which was organized in 1780, and whose pursuits, like 
those of the parent institution, were alchemy and the natural 
sciences. In 1785, it attracted the attention of the police, and 
two years later, received a fatal blow, in the revelation of all 
its secrets by one Rolling, a treacherous member of the 
association. 

The Rosicrucians, as this brief history indicates, had no con- 


♦ Bailey, Diet, in voce. 

423 




ROY 


LEXICON OF FREEMASONRY. 


ROY 


nection whatever with the masonic fraternity. Notwithstand¬ 
ing this fact, Barruel,* the most malignant of our revilers, with 
a characteristic spirit of misrepresentation, attempted to 
identify the two institutions. This is an error, into which 
others might unwittingly fall from confounding them with 
the Princes of Rose Croix, a masonic degree, somewhat 
similar in name, but entirely different in character. To cor¬ 
rect this error where it may have been committed, is the object 
of this article, which otherwise would not have been entitled to 
a place in a masonic lexicon.f 

Royal Arch. More properly called the Holy Royal Arch. 
It is the seventh degree in the York rite, as practised in this 
country, and by some styled the summit of ancient masonry. 
Dermot says of it, this I firmly believe to be the root, heart 
and marrow of masonry.’^ And Hutchinson, speaking of it, 
uses the following remarkable language: “As Moses was com¬ 
manded to pull his shoes from off his feet, on Mount Horeb, 
because the ground whereon he trod was sanctified by the 
presence of the Divinity, so the Mason who would prepare 
himself for this exalted stage of masonry, should advance in 
the naked paths of truth, be divested of every degree of 
arrogance, and approach with steps of innocence, humility and 
virtue, to challenge the ensigns of an order, whose institutions 
arise on the most solemn and sacred principles of religion. 

This degree brings to light many essentials of the craft 


* Memoirs of Jacobinism. 

f The Rosicrucians do not derive their name, like Rose Croix Masons, 
from the Rose and Cross, for they have nothing to do with the rose, but' 
from the Latin ros, dew, and crux, the cross, as a heiroglyphic of light, 
which Mosheim explains as follows; “ Of all natural bodies, dew was 
esteemed the most powerful solvent of gold; and the cross, in chemical 
language, is equivalent to light, because the figure of a cross -|- exhibits at 
the same time three letters, of which the words LVX, or light, is com¬ 
pounded. Hence a Rosicrucian philosopher is one who, by the assistance 
of the dew, seeks for light, or the philosopher’s stone. 

424 



ROY 


LEXICON OF FREEMASONRY. 


ROY 


which were for the space of 470 years buried in darkness, and 
at the same time impresses on the mind of the possessor the 
belief in a Supreme Being and the reverence due to his holy 
name. 

This is the proper place to introduce a brief account of the 
Temple from its destruction by Nebuchadnezzar, and its re¬ 
erection seventy years afterward by Zerubbabel. 

After the death of Solomon, ten of the twelve tribes revolted 
from his son Rehoboam. The tribes of Judah and Benjamin, 
however, continued faithful to the house of David, and were 
ruled by the descendants of Solomon, until, in the eleventh year 
of the reign of Zedekiah, the city > was taken after a siege 
of eighteen months, by Nebuchadnezzar, King of Babylon, 
who destroyed the city, set fire to the Temple, and carried away 
most of the inhabitants as captives to Babylon, 416 years after 
the Temple had been dedicated to Jehovah, by King Solomon. 

The tribes of Judah and Benjamin remained in captivity 
seventy years at Babylon, until Cyrus, in the first year of 
his reign, commiserating the calamity of the Jews, issued an 
edict, permitting them to return to Jerusalem and rebuild the 
house of the Lord. This they did under the care of Zerubbabel, 
Prince of Judah, and Joshua, the High Priest who superin¬ 
tended the work, while Haggai, the Scribe, instigated his coun¬ 
trymen, by his eloquence, to zeal and diligence in the pious 
labour. 

Until the year 1797, as no grand Chapters were in exist¬ 
ence, a competent number of companions, possessed of suf¬ 
ficient abilities, proceeded, under the sanction of a Master's 
warrant, to confer the degree of the Royal Arch with the 
preparatory degrees. But in that year, a convention of dele¬ 
gates from the several chapters in Pennsylvania met, and after 
mature deliberation, resolved to organize a Grand Chapter, 
which was accordingly done. Since that period, the jurisdic¬ 
tion of Royal Arch Masonry has been separated from that 
of the symbolic degrees. 

The officers in a chapter of this degree, are a Most Excellent 

425 


ROY 


LEXICON OF FREEMASONRY. 


ROY 


High Priest, King, Scribe, Captain of the Host, Principal 
Sojourner, Royal Arch Captain, three Grand Masters of the 
Vails, Secretar}), Treasurer, and Sentinel. 

The true origin of the Royal Arch is an important ques¬ 
tion, that has lately engaged the attention of masonic writers 
Some have asserted that it was Vought by the Templars from 
the Holy Land; others say that it was established as a part of 
Templar masonry in the sixteenth century, and others again 
assert that it was unknown before the year 1780. Dr. Oliver, 
in a work of profound research on this subject, says that 
''there exists sufficient evidence to disprove all their conjec¬ 
tures, and to fix the era of its introduction to a period which 
is coeval with the memorable schism amongst the English 
Masons about the middle of the last century.'^* 

It seems to me, as the result of a careful examination of the 
evidence adduced, that before the year 1740, the essential ele¬ 
ment of the Royal Arch constituted a part of the third degree, 
and that about that year it was severed from that degree and 
transferred to another, by the schismatic body calling itself 
" the Grand Lodge of England according to the old Consti¬ 
tutions.” 

The Royal Arch in England is at present practised as a 
fourth degree, and the possession oi the Past Mastership is 
not, as in this country, considered as a necessary qualification 
for exaltation. Any worthy Master Mason is now considered 
as eligible for the honours of the Royal Arch. The Royal Arch, 
in that country, is not considered as " essentially a degree, 
but the perfection of the third.”t The time and circumstances 
of the degree as conferred in England coincide with the ritual 
in this country in the most important particulars. There is, 


* Some account of the schism which took place during the last century 
amongst the Free and Accepted Masons in England, showing the presumed 
origin of the Royal Arch degree, &c., p. 4. 
t Freemason’s Quart. Rev. 1843, p. 464. 

426 



ROY 


LEXICON OF FREEMASONRY. 


ROY 


however, an anomaly in the introduction of Ezra and Nehe- 
miah as the companions of the three principal officers. 

The Royal Arch, as conferred in Ireland, differs very ma¬ 
terially from the degree in England and America. The Iris 4 
system consists of three degrees; the Excellent, Super Excel¬ 
lent and Royal Arch, and the Past Master’s degree is indis¬ 
pensable as a qualification for exaltation. The Excellent and 
Super Excellent degrees refer to events connected with the 
legation of Moses. The events commemorated in the Royal 
Arch of Ireland refer to 2 Chronicles, chap, xxxiv., and ex¬ 
pressly to the 14th verse of that chapter. “And when they 
brought out the money that was brought into the house of the 
Lord, Hilkiah, the priest, found a book of the law of the Lord 
given by Moses.” The date of their degree is, therefore, 624 
B. C., or ninety years earlier than ours. 

In Scotland the era of the legend of the Royal Arch is the 
same as in England and America, but the organization of the 
system is very different. The Mark and Past Master, which 
are called “ Chair Master degrees,” are indispensable quali¬ 
fications, and candidates having had these degrees conferred 
receive two others. Excellent and Super Excellent, as prepara¬ 
tory to the Arch. Chapters in Scotland also confer on Royal 
Arch Masons the degrees of Royal Ark Mariner and Red 
Cross Knight, the latter degree receiving from them the name 
of “ Babylonish Pass.” The Scotch Masons contend that the 
Royal Arch, with its subsidiary degrees, constitutes a part of 
Templar Masonry.* 

Badge of the Royal Arch. The badge of a Royal Arch 
Mason is the apron and sash. In America the apron is a white 
lambskin, bordered with scarlet edging. The sash is of scarlet 
silk or velvet, on which are inscribed the words “ Holiness to 
the Lord.” The colour is emblematic of fervency and zeal; the 
words are those which were worn in front of the High Priest’s 


* General Regulations for the government of the order of Royal Arch 
Masons in Scotland. Edinburg, 1845. 

427 



ROY 


LEXICON OF FREEMASONRY. 


ROY 


mitre. In England the apron and sash are of purple radiated 
with crimson,* the former implying awe and reverence, and 

the latter, justice tempered with mercy. The triple taupT-j 
is delineated on the apron. 

Jewel of the Royal Arch. In this country we have lost sight 
of the jewel, though I hope to see it yet restored. The English 
Royal Arch jewel is a double triangle within a circle of gold. 
In the centre of the two triangles, a sun with diverging rays, 
and underneath, or suspended to this, the triple tau. The in¬ 
tersecting triangles denote the elements of fire and water, the 
circle, infinity and eternity, and the sun is an emblem of Deity. 
So important is the triple tau considered that it is called the 
emblem of all emblems, and the Grand Emblem of Royal Arch 
Masonry.’’ 

Royal Arch, Ancient. See Knight of the Ninth Arch. 

Royal Arch Captain. The sixth officer in a chapter of 
the Royal Arch degree, whose duties and station are, in some 
respects, similar to those of a Junior Deacon in a symbolic 
lodge. 

Royal Arch of Enoch. This is more usually known as the 
degree of Knights of the Ninth Arch, which see. 

Royal Art. Masonry is called a Royal Art, not only be¬ 
cause it received its present form from the royal hands of 
Solomon, King of Israel, and Hiram, King of Tyre, and has 
since enrolled among its members the proudest and most power¬ 
ful potentates of the earth, but more especially, because of the 
dignity and majesty of the principles which it inculcates and 


* Finch says the colours are purple, red and blue, the blue implying 
truth and constancy. This agrees better with the colours of our Royal 
Arch. 


428 



ROY 


LEXICON OF FREEMASONRY. 


RUL 


which elevate it above all other arts, as a king is elevated above 
his subjects. 

Royal Master. A degree by no means of ancient origin, 
intimately connected with the degree of Select Master, and 
with it, as explanatory of the Royal Arch degree, sometimes 
given in chapters preparatory to that degree,* and sometimes 
conferred on Royal Arch Masons by a distinct and independent 
body, called ''A Council of Royal and Select Masters.’’ The 
legend of the degree is brief, but interesting. 

Rule. An instrument with which straight lines are drawn, 
and, therefore, used in the Past Master’s degree as an emblem, 
admonishing the Master punctually to observe his duty, to 
press forward in the path of virtue, and neither inclining to 
the right nor the left, in all his actions to have eternity in 
view. The twenty-four inch gauge is often used in giving the 
instruction as a substitute for this working tool. But they are 
entirely different; the twenty-four inch gauge is one of the 
working tools of an Entered Apprentice, and requires to have 
the twenty-four inches marked upon its surface; the rule is 
one of the working tools of a Past Master, and is without 
the twenty-four divisions. The rule is appropriated to the 
Past or Present Master, because, by its assistance, he is en¬ 
abled to lay down on the trestle board the designs for the 
craft to work by. 


* Such is the case in the Chapters of R. A. Masons in Virginia; but the 
Grand Council of R. and S. Masters in Alabama have taken exception to 
this course and declared all R. and S. Masters, thus made, clandestine, and 
ineligible to admission into their Councils. 


429 



SA 3 


LEXICON OF FREEMASONRY. 


SAI 


S. 

Sabbath. God having created the world in six days, rested 
on the seventh and proclaimed it holy. It is the type of that 
time of refreshment which he only should expect who has well 
and faithfully fulfilled the days of his labour. Hence, with the 
virtuous Mason, the Sabbath day has ever been esteemed as an 
occasion on which he might contemplate the works of creation 
and humbly adore the great Creator. 

Saint Andrew, Grand Scotch Knight of. Grand Ecossais 
de Saint Andre. The 29th degree of the Ancient and Accepted 
Scotch rite, and may be considered as preparatory to the Ka- 
dosh. It is founded on the legend which we have recorded in 
the sketch of the Chevalier Ramsay, given in this work. It 
is the first of the three degrees which he undertook to substitute 
in the place of the ancient symbolic degrees. This degree 
is sometimes called Patriarch of the Crusades,’’ in allusion 
to its supposed origin during those wars, and sometimes 

Grand Master of Light,” on account of the masonic instruc¬ 
tions it contains. 

The officers are a Master and two Wardens. The lodge is 
hung with red, and illuminated with eighty-one lights disposed 
by nines. 

The jewel proper is the square and compasses with a 
poignard in the centre, within a triple triangle, the whole sur¬ 
rounded by a sun. There is another jewel, which is a cross of 
St. Andrew, having a Y within a triangle, surrounded by a cir¬ 
cle in the centre of the cross, and one of these letters B. J. M. N. 
on each of its extremities. 

Saint John of Jerusalem. The primitive, or mother lodge, 
was held at Jerusalem, and dedicated to St. John, and hence 

430 


SAI 


LEXICON OF FREEMASONRY. 


SAI 


was called “ The lodge of the holy St. John of Jerusalem.^’ 
Of this first lodge all other lodges are but branches, and they 
therefore receive the same general name, accompanied by 
another local and distinctive one. In all masonic documents 
the words ran formerly as follows: ‘-From the lodge of the 
holy St. John of Jerusalem, under the distinctive apellation of 
Solomon’s lodge. No. i,” or whatever might be the local name. 
In this style foreign documents still run; and it is but a few 
years since it has been at all disused in this country.* Hence 
we say that every Mason hails from such a lodge, that is to say, 
from a just and legally constituted lodge.f 

Saint John’s Masonry. A term used like ^^Ancient Craft 
Masonry,” to designate the three primitive degrees. They are 
so styled by the Grand Lodge of Scotland. The Grand 
Lodge of Scotland practises no degrees of masonry but those 
of Apprentice, Fellow-Craft, and Master Mason, denominated 
St. John’s Masonry.”^ 

Saint John the Almoner. The saint to whom Encamp¬ 
ments of Knights Templar are dedicated. He was the son 
of the King of Cyprus, and was born in that island in the sixth 
century. He was elected Patriarch of Alexandria, and has 
been canonized by both the Greek and Roman churches, his 
festival among the former occurring on the nth of November, 
and among the latter on the 23d of January. Bazot, who pub¬ 
lished a Manual of Freemasonry, in 1811, at Paris, thinks that 
it is this saint, and not St. John the Evangelist, or St. John 


* I would certainly recommend the renewal of this masonic style, 
especially in diplomas. 

t In the degree of Grand Master of all Symbolic Lodges, the reason 
assigned is, “ because in the time of the Crusades the Perfect Masons com¬ 
municated a knowledge of their mysteries to the Knights of St. John of 
Jerusalem, whereupon it was determined to celebrate their festival annu¬ 
ally on St. John’s day, as they were both under the same law.” 

X Constitutions of the Grand Lodge of Scotland, c. i, art. 4. 

431 



SAI LEXICON OF FREEMASONRY. SAM 

the Baptist, who is meant as the true patron of our order. 

He quitted his country and the hope of a throne,’’ says this 
author, to go to Jerusalem, that he might generously aid and 
assist the knights and pilgrims. He founded a hospital and 
organized a fraternity to attend upon sick and wounded Chris¬ 
tians, and to bestow pecuniary aid upon the pilgrims who 
visited the Holy Sepulchre. St. John, who was worthy to 
become the patron of a society, whose only object is charity, 
exposed his life a thousand times in the cause of virtue. 
Neither war, nor pestilence, nor the fury of the infidels, could 
deter him from pursuits of benevolence. But death, at length, 
arrested him in the midst of his labours. Yet he left the ex¬ 
ample of his virtues to the brethren, who have made it their 
duty to endeavour to imitate them. Rome canonized him under 
the name of St. John the Almoner, or St. John of Jerusalem; 
and the Masons, whose temples, overthrown by the barbarians, 
he had caused to be rebuilt, selected him with one accord as 
their patron.”* 

Saints John. St. John the Baptist, whose festival falls on 
the 24th of June, and St. John the Evangelist, whose festival 
occurs on the 27th of December, have been selected by 
Christian Masons as the patrons of their order; and to them, 
under the appellation of the '' Holy Saints John,” all Chris¬ 
tian lodges should be dedicated. See, for the author’s theory 
on the subject of this dedication, the article Dedication in this 
work. 

Samaritan, Good. The Good Samaritan is a side degree 
given to Royal Arch Masons and their wives. Of all the side 
degrees it is decidedly the most beautiful and impressive. It 
is founded on the tenth chapter of St. Luke, 30-35 verses. 
A Good Samaritan is bound, when duly summoned, to nurse 
a companion in sickness. 


♦ Manual du Franc-Magon, p. 144. 

432 




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CL 








SAN 


LEXICON OF FREEMASONRY. 


SCA 


Sanctuary. That part of the temple, being two-thirds of 
its length, which was in front of the Holy of Holies, and be¬ 
tween it and the porch. See Temple, 

Sanctum Sanctorum. Holy of Holies. The innermost 
part of the temple, into which, after its dedication, none 
entered but the High Priest. It was twenty cubits square, and 
was separated from the sanctuary by a door of cedar and four 
curtains of blue, purple, scarlet, and fine linen. It contained 
the ark of the covenant, with its mercy seat and overshadowing 
cherubim. See Temple. 

Sash. The old regulation on the subject of wearing sashes 
in a procession, is in the following words: “ None but officers, 
who must always be Master Masons, are permitted to wear 
sashes; and this decoration is only for particular officers.'^ In 
this country the wearing of the sash appears, very properly, 
to be confined to the W.*. Master, as a distinctive badge of 
his office. 

The sash is worn by all the companions of the Royal Arch 
degree, and is of a scarlet colour, with the words, ''Holiness to 
the Lord,’’ inscribed upon it. These were the words placed 
upon the mitre of the High Priest of the Jews. 

The sash, or scarf, seems to have been derived from the 
Zennar, or sacred cord, placed upon the candidate in the ini¬ 
tiation into the mysteries of India, and which every Brahmin 
was compelled to wear. This cord was woven with great 
solemnity, and being put upon the left shoulder passed over to 
the right side, and hung down as low as the fingers could 
reach. 

Scandinavian Mysteries. The rites of initiation practised 
in Scandinavia, were introduced there from Scythia, by Sigge, 
a Cymrian warrior, who afterwards assumed the name of 
Odin, with whom we are all familiar as the Gothic representa¬ 
tive of Mercury or Hermes. This origin of these rites accounts 

433 


SCA LEXICON OF FREEMASONRY. SCA 

for their general resemblance in legend and ceremonies to the 
Eastern mysteries. In them was celebrated the death of Bal¬ 
der, who was killed by Loke, who fatally wounded him with 
a branch of mistletoe. Balder was the sun, Loke the principle 
of winter, to which season the mistletoe belongs. The cere¬ 
monies of initiation represented the wailings of the gods for 
the death of Balder, the search for his body, in which the 
candidate was made to engage, and its final discovery, and his 
restoration to life and vigour. The ceremonies were accom¬ 
panied by all the paraphernalia of dismal noises and hideous 
sights, which was calculated to inspire the aspirant with terror 
and confusion, and were terminated by the administration to 
the initiate of a solemn oath, in which he swore to pay due 
submission to the chief officers of state, to practise devotion to 
the gods, and to protect and defend his initiated companions, 
at the hazard of his life from all their enemies, and if slain 
to avenge their death. 

The legend of the death of Balder, which we can scarcely 
doubt was the subject of initiation, is thus related. Balder 
was invulnerable; for Odin and Friga, (the Gothic Venus,) 
had exacted, in his favour, an oath of safety from everything 
in nature except the mistletoe, whose promise of immunity, in 
contempt of its ignoble qualities, they had neglected to obtain. 
Loke, the principle of evil, had discovered this exception, and 
on a day when Balder, was sportively offering himself as a 
mark to the skill and dexterity of the gods, Loke presented 
Hoder, who was blind, with a branch of mistletoe, with which 
he pierced the body of Balder, who instantly fell dead. His 
body was then placed in a boat, and set afloat on the waters, 
while all the gods mourned for his decease.* The reader who 
is familiar with the other mysteries of paganism, will readily 
detect in this legend, an obvious relation to the murder of 
Adonis by the boar, of Osiris by Typhon, and of Bacchus by 
the Titans. 


* Oliver, Hist. Initial, p. 256. 

434 



SCA 


LEXICON OF FREEMASONRY. 


SCA 


The ceremonies of initiation were very similar to those which 
have already been described in this work, as appertaining to 
the other rites. The candidate having been previously pre¬ 
pared by the necessary purifications, was conducted into the 
sacred cavern of initiation, his feet being naked, and led by a 
winding descent amid the howling of dogs, and appearance of 
phantoms, to the tomb of the prophetess Volva. Here, having 
been properly instructed, he inquires of her respecting the fate 
of Balder. The prophetess now foretells the circumstances 
which have already been related in the legend above cited. The 
candidate presses onward, and soon hears the bewailings for 
the death of Balder. He is now confined in the Pastos* until 
a term of penance is completed, when he is directed to search 
for the body of Balder, and to use his utmost endeavours to 
raise him from death to life. He now descends through nine 
subterranean passages, where sights and sounds of the most ter¬ 
rific character conspire to excite his imagination. He finally 
enters the sacellum, or holy place, and finds Balder enthroned 
in a distinguished seat. The aspirant was now received, as 
in the mysteries of Egypt, with acclamations of joy and wel¬ 
come, and the Scalds, or sacred bards, like the priests of Isis, 
chanted hymns descriptive of the generation of the gods and 
the creation of the world. The initiation was then terminated 
by the administration of the oath of fidelity already described.f 

Scarlet. The emblematic colour of the Royal Arch degree. 
It is significant of the zeal and ardour which should inspire 
the possessors of that august summit of our ritual. It was also 
the colour of one of the vails in the sacred tabernacle. The 
Hebrew words carmil, shani, and tolahht, are indifferently 
rendered by our translators, as crimson, or scarlet. The words 
appear to have been synonymous among the Jews, and to have 


* See the article Coffin, 
f Oliver, Hist, of Initiat., lect. x. 

435 



SCH 


LEXICON OF FREEMASONRY, 


SCO 


signified a bright red colour. The colour was much worn by 
great men. 

Schroeder’s Rite. This is a rite consisting of the three de¬ 
grees of Ancient Craft Masonry, and several higher ones, con¬ 
taining a mixture of magic, theosophy, and alchemy. It was 
invented by an impostor, of the name of Schroeder; who, 
having founded at Marburgh, in 1766, a chapter of True and 
Ancient Rose Croix Masons,'' afterwards established, in 1779, 
in a lodge of Sarreburg, a school of the above named pseudo¬ 
sciences. Clavel calls Schroeder the Cagliostro of Germany. 
The rite is still practised by two lodges under the Constitution 
of the Grand Lodge of Hamburg. 

Sciences, Liberal. See Arts, Liberal. 

Scotch Mason. Ecossais. The 5th degree of the French 
rite. In this degree is related the manner in which the sacred 
word was preserved through the skill and wisdom of our an¬ 
cient brethren. The American degree of '' Select Master " 
appears to be little more than a modification of this interest¬ 
ing degree. See Ecossais. 

A tradition contained in this degree may be interesting to 
the Master Mason. We there learn that HAB engraved the 
W.*. upon a triangle of pure metal, and fearing that it might 
be lost, he always bore it about his person, suspended from his 
neck, with the engraved side next to his breast. In a time of 
great peril to himself, he cast it into an old dry well, which was 
in the southeast corner of the temple,* where it was afterwards 
found by three Masters. They were passing near the well at 
the hour of meridian, and were attracted by its brilliant appear¬ 
ance ; whereupon, one of them descending by the assistance of 


* The Ineffiable degrees of the Ancient Scotch rite say in the north side 
of the temple, which is more consistent with probability. 

'436 



SCO LEXICON OF FREEMASONRY. SCO 

his comrades, obtained it, and carried it to King Solomon. 
What was his disposition of it is known to the Royal Arch 
Mason. 

Scotch Rite, Ancient and Accepted. This rite, which 
was organized in its present form in France, early in the eigh¬ 
teenth century, derives its title from the claim made by those 
who established it in that country, that it was originally insti¬ 
tuted in Scotland, a claim whose validity is now generally dis¬ 
puted. It is, next to the York rite, perhaps the most exten¬ 
sively diffused throughout the masonic world. Supreme 
Councils, or lodges of this rite, exist in England, Scotland, 
Ireland, France, Belgium, the United States, and many other 
countries. The administrative power of the rite is deposited 
in Supreme Councils of Sovereign Grand Inspectors General, 
one of which Councils only can exist in a nation, except in the 
United States of America, where there are two, one at Charles¬ 
ton, in South Carolina, for the South, and one at Boston, for 
the North.* 

The Scotch rite, or as it is now more usually designated, the 
Ancient and Accepted rite, consists of thirty-three degrees, 
divided as follows: 

1. Entered Apprentice. 

2. Fellow-Craft. 

3. Master Mason. 

These degrees are conferred in a symbolic lodge, and differ 
only in a few points from the same degrees as conferred in a 
lodge of the York rite. 

4. Secret Master 

5. Perfect Master. 


28 


See Supreme Council. 

437 



SCO 


LEXICON OF FREEMASONRY. 


SCO 


6. Intimate Secretary. 

7. Provost and Judge. 

8. Intendant of the Buildings. 

9. Elected Knights of Nine. 

10. Illustrious Elect of Fifteen. 

11. Sublime Knights Elected. 

12. Grand Master Architect. 

13. Knight of the Ninth Arch. 

14. Grand Elect, Perfect and Sublime Mason. 

These degrees are conferred in a body called a Lodge of 
Perfection, the presiding officer of which must be in possession 
of the 16th degree. 

15. Knight of the East. 

16. Prince of Jerusalem. 

These two degrees are conferred in a body called a Council 
of Princes of Jerusalem. 

17. Knight of the East and West. 

18. Sovereign Prince of Rose Croix. 

These two degrees are conferred in a body called a Chapter 
of Princes of Rose Croix. 

19. Grand Pontiff. 

20. Grand Master of all Symbolic lodges. 

21. Noachite, or Prussian Knight. 

22. Knight of the Royal Axe, or Prince of Libanus. 

23. Chief of the Tabernacle. 

24. Prince of the Tabernacle. 

25. Knight of the Brazen Serpent. 

26. Prince of Mercy, or Scotch Trinitarian. 

27. Sovereign Commander of the Temple. 

28. Knight of the Sun. 


438 


SCO 


LEXICON OF FREEMASONRY. 


SCY 


29. Grand Scotch Knight of St. Andrew 

30. Grand Elect Knight Kadosh. 

31. Grand Enquiring Commander. 

32. Sublime Prince of the Royal Secret. 

These degrees, from the 19th inclusive, are conferred in a 
body designated as a Consistory of Princes of the Royal Secret, 
but they confer the 30th, 31st, and 32d, only as the proxies of 
the Supreme Councils. 

33. Sovereign Grand Inspector Generals. 

This degree is given in a body called the Supreme Council, 
which is the administrative head of the rite. 

For further details, see the article Supreme Council, 

Scotch Trinitarian. See Prince of Mercy. 

Scribe. The Scribe is the third officer in a Royal Arch 
Chapter, and is the representative of Haggai. The Sophar, 
or Scribe, in the earlier Scriptures, was a kind of military 
secretary, but in the latter he was a learned man, and doctor of 
the laws, who expounded them to the people. Thus Artaxerxes 
calls Ezra the priest, '' a Scribe of the law of the God of 
heaven.'’ Horne* says that the Scribe was the King's Secre¬ 
tary of State, who registered all acts and decrees. It is in this 
sense that Haggai is called the Scribe in Royal Arch Masonry. 

Scythe. This rs one of the melancholy emblems in the 
Master's degree, reminding us of the rapid flight of time, and 
that death, with inexorable haste, will visit alike the prince's 
palace and the peasant's hut. 


* Introduction to Scriptures, iii. 93. 

439 



SEA 


LEXICON OF FREEMASONRY. 


SEC 


Seal. No masonic document is valid beyond the jurisdic¬ 
tion in which the lodge from which it emanates, resides, unless 
it have appended to it the seal of the Grand Lodge. Foreign 
Grand Lodges never recognise the transactions of subordinate 
lodges out of their jurisdiction, unless the good standing of 
the said lodges is guaranteed by the seal of their Grand Lodge, 
and the signatures of the proper officers. 

Seal of Solomon. This is supposed to have been either 
a pentangle, or, as the archaeologists more generally think, a 
double triangle. Richardson, in his Persian and Arabic Dic¬ 
tionary, says, that the inuchra Salimani, or Seal of Solomon 
was two triangles interlaced. The Orientalists attributed many 
virtues to this seal, and the Talmudists say that it was inscribed 
on the foundation stone of the Temple. 

Secrecy. The objection which has been urged against Free¬ 
masonry on the ground of its secret character, is scarcely 
worthy of serious refutation. It has become threadbare, and 
always has been the objection only of envious and illiberal 
minds. Indeed, its force is immediately destroyed, when we 
reflect that to no worthy man need our mysteries be, for one 
moment, covered with the veil of concealment, for to all the 
deserving are our portals open. But the traditions and esoteric 
doctrines of our order are too valuable and too sacred to be 
permitted to become the topic of conversation for every idler 
who may desire to occupy his moments of leisure in specula¬ 
tions upon subjects which require much previous study and 
preparation to qualify the critic for a ripe and equitable judg¬ 
ment. Hence are they preserved, like the rich jewel in its 
casket, in the secret recesses of our lodge, to be brought forth 
only when the ceremonies with which their exhibition is accom¬ 
panied, have inspired that solemnity of feeling with which 
alone they should be approached. 

Secretary. An officer who records the proceedings and con- 
440 


SEC LEXICON OF FREEMASONRY. SEC 

ducts the correspondence of the lodge. The office of Grand 
Secretary, in the Grand Lodge, was created in the year 1722, 
under the Grand Mastership of the Duke of Wharton, the 
duties having been previously performed by the Grand 
Warden.* 

Secret Master. The fourth degree of the Ancient Scotch 
rite, and the first of what are called the Ineffable or Sub¬ 
lime degrees.’^ In it is explained the mystic meaning of those 
things which are contained in the Sanctum Sanctorum. The 
Master represents Solomon coming to the temple to elect seven 
experts to replace the loss of an illustrious character. He is 
styled Most Powerful. There is one Warden who represents 
the noble Adoniram, who had the inspection of the workmen 
on Mount Libanus, and who was the first Secret Master. The 
lodge is clothed with black, and enlightened by eighty-one 
lights, arranged by nine times nine. 

The jewel of this degree is an ivory key, on which is en¬ 
graved the letter Z, suspended from a white ribbon edged with 
black. 

The apron is white, edged with black; the flap blue, and an 
All-Seeing Eye engraved thereon. The white is emblematic 
of candour and innocence, the black of grief. 

Secret Monitor. A side degree very extensively known 
in the United States, and which is intended to strengthen the 
bonds of fraternal affection which should exist among all 
Masons. During its ceremonies, which are very simple, the 
beautiful and affecting history of the friendship between David 
and Jonathan, which is contained in the twentieth chapter of 
the first book of Samuel, is recited. 

Seeing. One of the five human senses, whose importance 
is treated of in the Fellow-Craft’s degree. By sight, things at 


* See Anderson's Constitutions, p. 205. 
441 



SEL 


LEXICON OF FREEMASONRY. 


SEL 


a distance are, as it were, brought near, and the obstacles of 
space overcome. So in Freemasonry, by a judicious use of this 
sense, in modes which none but Masons comprehend, men dis¬ 
tant from each other in language, in religion and in politics, 
are brought near, and the impediments of birth and prejudice 
are overthrown. But, in the natural world, sight cannot be 
exercised without the necessary assistance of light, for in dark¬ 
ness we are unable to see. So in the Mason, the peculiar ad¬ 
vantages of masonic sight require, for their enjoyment, the 
blessing of masonic light. Illuminated by its divine rays, the 
Mason sees where others are blind; and that which to the pro¬ 
fane is but the darkness of ignorance, is to the initiated filled 
with the light of knowledge and understanding. 

Select Master. The same observations that have been 
made in relation to the degree of Royal Master, are applicable 
to this, as they are both intimately connected. It records the 
traditions connected with the concealment of important mys¬ 
teries at the building of the first temple, and furnishes an im¬ 
portant link in the great chain of history which connects the 
incidents of Ancient Craft Masonry with those that constitute 
the essence of the Royal Arch. 

In the United States, the Royal Arch is considered as the 
seventh degree, those of Mark Past and Most Excellent Master 
being interposed between it and the third. In one or two of 
the States, however, the Royal and Select Masters have been 
inserted after the Past and before the Most Excellent, and 
within a few years an attempt has been made to make this in¬ 
novation general. 

This has arisen from a recent controversy on the subject of 
jurisdiction. The Royal and Select degrees belonged originally 
to the Supreme Councils of the Ancient and Accepted Rite, 
and were conferred under their authority, and by their depu¬ 
ties. This authority and jurisdiction the Supreme Councils 
still claim; but, for many years past, through their negligence, 
the Councils of Royal and Select Masters, in some of the 

442 


SEN 


LEXICON OF FREEMASONRY. 


SEN 


States, have been placed under the control of independent juris¬ 
dictions called Grand Councils. Like all usurped authority, 
however, this claim of the State Grand Councils does not seem 
to have ever been universally admitted, or to have been very 
firmly established. Repeated attempts have been made to take 
the degrees out of the hands of the Councils, and to place them 
in the chapters, there to be conferred as preparatory to the 
Royal Arch. The General Grand Chapter, in the triennial 
session of 1847, adopted a resolution, granting this permission 
to all chapters in States where no Grand Councils exist. But, 
seeing the manifest injustice and inexpediency of such a 
measure, at the following session of 1850, it refused to take 
any action on the subject of these degrees. In 1853 it dis¬ 
claimed all control over them, and forbade the chapters under 
its jurisdiction to confer them. 

There is no doubt in my own mind that the true jurisdiction 
of these degrees is vested in the Supreme Councils of the An¬ 
cient and Accepted Rite, and that they should be conferred 
rather as illustrations of, than as preparatory to, the Royal 
Arch. The Royal Arch degree itself contains the most 
essential parts of the legend of these degrees, and can be 
understood without them, although they furnish many addi¬ 
tional particulars which it would be interesting to the masonic 
student to know. 

Senior Wardens. See Wardens, 

Senses. The five human senses are Seeing, Hearing, Feel¬ 
ing, Smelling, and Tasting; of which the first three are, for 
certain well known reasons, held in great estimation among 
Masons. Their nature and uses form a part of the instruction 
of the degree of Fellow-Craft. See them under their respec¬ 
tive titles. 

Sentinel. An officer in a Royal Arch Chapter, in a Council 
of Knights of the Red Cross, and in an Encampment of Knights 

443 


SER 


LEXICON OF FREEMASONRY. 


SER 


Templar, whose duties are similar to those of a Tyler in a 
symbolic lodge. 

Serpent. The serpent obtained a prominent place among 
the symbols of the Spurious Freemasonry of the earliest ages. 
Among the Egyptians, it was the symbol of Divine Wisdom, 
when extended at length, and the serpent with his tail in his 
mouth was an emblem of eternity. The winged globe and ser¬ 
pent symbolized their triune deity. In the ritual of Zoroaster, 
the serpent was a symbol of the universe. In China, the ring 
between two serpents was the symbol of the world governed by 
the power and wisdom of the Creator. The same device with, 
it is presumed, the same signification, is several times re¬ 
peated on the Isiac table, which shows the universality of the 
symbol. In fact, serpent worship was one of the earliest devia¬ 
tions from the true system, and in almost all the ancient rites 
we find some allusion to this reptile. At the orgies of Bac¬ 
chus,* the serpents were carried in the hands, or crowned the 
heads of the Bacchanalians, while frequent cries of Eva, 
Eva,'’ were frantically uttered. One of the ceremonies in the 
rites of Jupiter Sabasius was to let a serpent slip down the 
back of the person to be initiated. According to Plutarch, 
the women of Mount Haemus, in Thrace, practised similar 
rites. According to Bryant, the worship of the serpent began 
in Chaldea, and thence passed into Egypt, where the serpent- 
god was called Can-oph, Can-eph, and Cneph. The Ethiopians 
introduced it into Greece. And so long did the serpent wor¬ 
ship continue, that it is mentioned by Tertullian, and other 


* The Greek name of Bacchus is Dionysus, an account of whose myster¬ 
ies is to be found in this volume. Wilford (Essay on Egypt, in the Asiatic 
Researches) supposes this deity to have been identical with the Hindoo 
god, Deva-Nahusha, popularly called Deo-Naush. Now Faber (Horae 
Mosaicae) derives Dionysus from this Deo-Naush, and Naush from the 
Hebrew word or Naash, a serpent, making Dionysus, or Deo- 

Naash, equivalent, therefore, to the god Naash, or the serpent-god. 

444 



SEV 


LEXICON OF FREEMASONRY. 


SEV 


fathers, as one of the early heresies of the Church, and 
practised by a sect called Ophites. Oliver says, that in Chris¬ 
tian masonry the serpent is an emblem of the fall and subse¬ 
quent redemption of man. I do not, however, myself deem 
it as a pure masonic symbol. When used, I suppose it to be 
with its ancient signification of Divine Wisdom and Eternity; 
accordingly as it is exhibited in a lengthened form, or con¬ 
voluted with its tail in its mouth. 

Seven. The number seven, among all nations, has been 
considered as a sacred number, and in every system of anti¬ 
quity we find a frequent reference to it. The Pythagoreans 
called it a venerable number, because it referred to the crea¬ 
tion, and because it was made up of the two perfect figures, 
the triangle and the square. Among the Hebrews, the 
etymology of the word shows its sacred import; for, from the 
word (shebang,) seven, is derived the verb (sha- 

bang,) to swear, because oaths were confirmed either by seven 
witnesses, or by seven victims offered in sacrifice, as we read 
in the covenant of Abraham and Abimelech,"*" (Gen. xxi, 28.) 
Hence, there is a frequent recurrence to this number in the 
Scriptural history. The Sabbath was the seventh day; Noah 
received seven days' notice of the commencement of the deluge, 
and was commanded to select clean beasts and fowls by sevens; 
seven persons accompanied him into the ark; the ark rested on 
Mount Ararat in the seventh month; the intervals between 
despatching the dove, were, each time, seven days; the walls of 
Jericho were encompassed seven days, by seven priests, bear¬ 
ing seven rams' horns; Solomon was seven years building the 
temple, which was dedicated in the seventh month, and the 


* The radical meaning of is sufficiency or fulness, and the num¬ 

ber seven was thus denominated, because it was on the seventh day that 
God completed his work of creation; and hence,’’ says Parkhurst, “ seven 
was both among believers and heathens the number of sufficiency or com¬ 
pletion.”— Lexic. N. T. in voc. eirra. 

445 



SEV 


LEXICON OF FREEMASONRY. 


SEV 


festival lasted seven days; the candlestick in the tabernacle 
consisted of seven branches, and finally, the tower of Babel 
was said to have been elevated seven stories before the 
dispersion. 

Among the heathens, this number was equally sacred* A 
few instances of their reference to it, may be interesting. 
There were seven ancient planets, seven Pleiades, and seven 
Hyades; seven altars burnt continually before the god Mithras; 
the Arabians had seven holy temples; the Hindoos supposed 
the world to be enclosed within the compass of seven penin¬ 
sulas ; the Goths had seven deities, viz.: the Sun, the Moon, 
Tuisco, Woden, Thor, Friga, and Seatur, from whose names 
are derived our days of the week; in the Persian mysteries 
were seven spacious caverns, through which the aspirant had 
to pass; in the Gothic mysteries, the candidate met with seven, 
obstructions, which were called the road of the seven stages; 
and finally, sacrifices were always considered as most effica¬ 
cious when the victims were seven in number.f 


* Cicero, in his Dream of Scipio, calls it the binding knot of all things: 
qui numerus rerum omnium fere nodus est.” Som. Scrip. 5. And Plato, 
in his Timaeus, taught that the soul of the world, “ anima mundana,” was 
generated out of the number seven. 

f An anonymous writer adds the following to the list above cited, of 
the consecrations of the number seven: 

‘‘ In six days earth’s creation was perfected—the seventh was conse¬ 
crated to rest. If Cain be avenged sevenfold, Lamech seventy and seven¬ 
fold. Abraham pleaded seven times for Sodom; he gave seven ewe lambs 
to Abimelech for a well of water. Jacob served seven years for Rachel, 
and also another seven years. Joseph mourned seven days for Jacob. 
Laban pursued after Jacob seven days^ journey. The seven years of 
plenty, and the seven years of famine, were foretold in Pharaoh’s dream 
by the seven fat and lean beasts, and the seven ears of blasted corn. The 
children of Israel were to eat unleavened bread seven days. The young 
of animals were to remain with the dam seven days, and at the close of 
the seventh to be taken away. By the old law, man was commanded to 
forgive his offending brother seven times, but the meekness of the Saviour 
extended his forbearance to seventy times seven. On the seventh month 

446 



SHE 


LEXICON OF FREEMASONRY. 


SHE 


In Freemasonry, seven is an essential and important number, 
and throughout the whole system the septenary influence ex¬ 
tends itself in a thousand different ways. 

Shekel. A weight among the Hebrews, of which there 
were two kinds, the king’s shekel, and that of the sanctuary; 
the latter being double the value of the former. The common 
or king’s shekel, which is the one alluded to, in the Mark 
degree, was worth about half a dollar. The shekel was not a 
coin, but a definite weight of gold or silver, which, being 
weighed out, passed as current money among the Hebrews. 
The half shekel has been adopted as the value of a mark, be¬ 
cause it was the amount paid by each Israelite after he arrived 
at manhood, towards the support of the Temple, and was hence, 
called tribute money. 

Shekinah. The Divine presence manifested by a visible 


a holy observance was commanded to the children of Israel, who fasted 
seven days, and remained seven days in tents. Every seventh year was 
directed to be a year of rest for all things, and at the end of seven times 
seven years commenced the jubilee; they were to observe a feast seven 
days, after they had gathered in their corn and wine; seven days they were 
to keep a solemn feast, as they had been blessed in the work of their hands. 
Every seventh year the land lay fallow. Every seventh year there was a 
general release from all debts, and bondsmen were set free. Every 
seventh year the law was directed to be read to the people. If they were 
obedient, their enemies should flee before them seven ways; if disobedient, 
their enemies should chase them seven ways. Hannah, the mother of 
Samuel, in her thanks says, that the barren hath brought forth seven, as 
some Jewish writers say that his name answers to the value of the letters 
in the Hebrew word, which signify seven. Seven of Saul’s sons were 
hanged to stay a famine. Jesse had seven sons, the youngest of whom 
ascended the throne of Israel. The number of animals in sundry of their 
oblations were limited to seven. Seven days were appointed for an atone¬ 
ment on the altar, and the priest’s son was appointed to wear his father’s 
garment seven days.” 

Were it necessary, the list might be still further enlarged. 

447 



SHI 


LEXICON OF FREEMASONRY. 


SHO 


cloud resting over the mercy seat in the holy of holies. It first 
appeared over the ark when Moses consecrated the Tabernacle., 
and was afterwards, upon the consecration of the Temple by 
Solomon, translated thither, where it remained until the de- 
struction of that building. 

Shibboleth. The word in Hebrew, has two signi¬ 

fications; I, An ear of corn; and 2, A stream of water. This 
is the word which the Gileadites, by the order of Jeptha, re¬ 
quired the Ephraimites to pronounce. As the latter were de¬ 
sirous of crossing the river Jordan, and as the word signifies 
a stream of water, it is probable that this meaning suggested 
it as an appropriate test word on that occasion. The proper 
sound of the first letter of this word is sli, a harsh breathing 
which is exceedingly difficult to be pronounced by persons whose 
vocal organs have not been accustomed to it. Such was the 
case with the Ephraimites, who substituted for the aspira¬ 
tion the hissing sound of .y. Their organs of voice were in¬ 
capable of the aspiration and, therefore, as the record has it, 
they '' could not frame to pronounce it right.’’ The learned 
Burder remarks that in Arabia the difference of pronunciation 
among persons of various districts is much greater than in 
most other places, and such as easily accounts for the circum¬ 
stances mentioned in the passage of Judges.* Hutchinson, 
speaking of this word, rather fancifully derives it from the 
Greek ctl/Sco, I revere, and XtOo<;, a stone, and therefore, he 
says Xl/SoXlOot/, Sibbolithon, Colo Lapidem, implies that they 
(the Masons) retain and keep inviolate their obligations, as 
the Juramentum per Joven l.apidem, the most obligatory oath 
held among the heathen.”t 

Shoe. Among the Ancient Israelites, the shoe was made 


* Burder’s Oriental Customs, vol. ii. numb. 782. 
t Hutchinson, Spirit of Masonry, p. 113. 

448 



SHO 


LEXICON OF FREEMASONRY. 


SID 


use of in several significant ways. To put off the shoes, im¬ 
ported reverence, and was done in the presence of God, or on 
entering the dwelling of a superior. To unloose one's shoe 
and give it to another, was the way of confirming a contract. 
Thus we read in the book of Ruth, that Boaz having proposed 
to the nearest kinsmen of Ruth, to exercise his legal right, by 
redeeming the land of Noami which was offered for sale, and 
marrying her daughter-in-law, the kinsman being unable to 
do so, resigned his right of purchase to Boaz; and the narra¬ 
tive goes on to say, ‘‘ Now this was the manner in former time 
in Israel concerning redeeming and concerning changing, for 
to confirm all things; a man plucked off his shoe, and gave it 
to his neighbour: and this was a testimony in Israel. There¬ 
fore the kinsman said unto Boaz, Buy it for thee. So he drew 
off his shoe.’’ Ruth iv. 7, 8. 

As to the ancient custom of taking off the shoes as a mark 
of reverence, the reader is referred to the article Discalceation. 

Shovel. One of the working tools of a Royal Arch Mason. 
The working tools of this degree are the Crow, Pickaxe and 
Shovel, which may be thus explained. 

The crow is an implement used to raise heavy stones, the 
pickaxe to loosen the soil and prepare it for digging, and the 
shovel to remove rubbish. But the Royal Arch Mason is 
speculatively taught to use them for a more glorious and 
exalted purpose. By them he is admonished to raise his 
thoughts above the corrupting influence of wordly-mindedness, 
loosening from his heart the hold of evil habits, and remov¬ 
ing the rubbish of passions and prejudices that he may be fitted, 
when he thus escapes from the captivity of sin, for the search 
and the reception of Eternal Truth and Wisdom. 

Side Degrees. These are degrees, which have generally 
been the invention of Grand Lecturers, but which have no 
connection with the ritual of masonry, and whose legality is 
not acknowledged by Grand Lodges. Some of them are very 

449 


SIG 


LEXICON OF FREEMASONRY. 


SIX 


interesting, with an evident moral tendency, while others 
again, are trifling, and with no definite nor virtuous object in 
view. The worst of them, however, can only be considered, in 
the language of Preston, as '' innocent and inoffensive amuse¬ 
ments.’' 

Signature. A Mason receiving from a lodge a certificate, 
is required to affix in the margin his signature in his usual 
handwriting, as a means of identifying the true owner from a 
false pretender, in case the certificate should be lost, and thus 
come into the possession of any one not legally entitled to it. 
See Ne Varietur. 

Signet. A private seal set in a ring. The ancient Ori¬ 
entalists engraved names and sentences on their seals, a custom 
which the modern Mohammedans continued to follow. Many 
of these signet rings have, within a few years past, been dug 
up in Egypt, having the letters of a name cut in cameo on one 
side, and a figure of the sacred beetle on the other. A signet 
was often given by the owner to another person, and served in 
such a case as a pass, investing the receiver with all the author¬ 
ity possessed by the giver. 

Signets were originally engraved altogether upon stone, and, 
according to Pliny, metal ones did not come into use until the 
time of Claudius Caesar. The signet of Zerubbabel was, there¬ 
fore, most probably of stone. The signet of Solomon is said 
to have been a pentalpha or endless triangle within a circle, 
and having the name of God engraved thereon. 

Situation of the Lodge. See East. 

Six Periods, the Grand Architect’s. '' The Grand Archi¬ 
tect’s six periods ” is an expression used by Masons to desig¬ 
nate the six days of the Creation. Our masonic books dilate 
upon them as a proper means of stimulating the Mason to 
industrious labour during the week, that he may be enabled to 

450 


SME 


LEXICON OF FREEMASONRY. 


SOL 


rest upon the Sabbath, to contemplate the glorious works of 
Creation and adore their great Creator. 


Smelling. One of the five human senses, and as the 
recipient of the numerous fragrant odours that arise from the 
flowers of the field and other objects of nature and art, a 
source of enjoyment to man. 

Solomon. King of Israel and First Grand Master of Free¬ 
masonry. His history is full of interest to the fraternity. He 
was the son of David and Bathsh^ba, and was born in the 
year of the world 2871. Of him it had been prophecied to 
his father, '' Behold a son shall be born to thee, who shall be 
a man of rest; and I will give him rest from all his enemies 
round about; for his name shall be Solomon, and I will give 
peace and quietness unto Israel in his days. He shall build a 
house for my name, he shall be my son, and I will be his father; 
and I will establish the throne of his kingdom over Israel 
forever.’’ i Chron. xxii. 9, 10. 

Solomon had scarcely commenced his reign, when he began 
to prepare for the fulfilment of his father’s last solemn in¬ 
junctions to build a temple to the Most High. With this view 
he applied for help to the most powerful of his allies, Hiram, 
King of Tyre, a prince of a liberal disposition, who, far from 
envying Solomon’s wealth and fame, cordially assisted him, 
and supplied him, not only with the proper materials, but 
also with labourers, and above all with an architect of surpass¬ 
ing skill in every kind of cunning workmanship. Solomon now 
appointed a tribute to be laid on all the people, of 30,000 
labourers, whom he divided into three classes of 10,000 in 
each. Each of these classes worked one month in cutting tim¬ 
ber on Mount Lebanon, and then rested two. Over these he 
placed Adoniram as Junior Grand Warden. There were also 
80,000 masons, and 70,000 labourers or men of burden, the 
remains of the old Canaanites, who are not reckoned among 

451 


SOL 


LEXICON OF FREEMASONRY. 


SOL 


the masons, and 3,300 overseers, with 300 rulers, making in all 
183,600 persons engaged upon the Temple, of whom 113,600 
were masons. 

The Temple was begun on Monday, the 2d day of the month 
Zif, corresponding to the 21st of April, in the year of the 
world 2992, and 1012 years before the Christian era, and was 
completed in a little more than seven years, on the 8th day of 
the month Bui, or the 23d of October, in the year of the world 
2999, during which period no sound of axe, hammer, or other 
metallic tool was heard, everything having been cut and framed 
in the quarries or on Mount Lebanon and brought properly 
prepared to Jerusalem, where they were fitted up by means 
of wooden mauls. 

The Old Constitutions aver,'’ (I here quote from Ander¬ 
son,) that some short time before the consecration of the 
Temple, King Hiram came from Tyre, to take a view of that 
mighty edifice, and to inspect the different parts thereof, in 
which he was accompanied by King Solomon and the Deputy 
Grand Master, Hiram Abif; and after his view thereof de¬ 
clared the Temple to be the utmost stretch of human art. 
Solomon here again renewed the league with Hiram, and made 
him a present of the Sacred Scriptures translated into the 
Syriac tongue, which, it is said, is still extant among the 
Maronites and other Eastern Christians under the name of 
the old Syriac version." 

Solomon next employed the craft in the construction of 
other works, such as his two palaces at Jerusalem, and his 
house of the forest of Lebanon, besides several cities, the most 
magnificent of which was Tadmor or Palmyra. 

But although Solomon had now become the most renowned 
of all the princes of his time, exceeding in riches and wisdom 
all who had gone before him, he, at length, forsook the law of 
his fathers, and began to worship the false gods of his strange 
wives. During his idolatry, he built temples to Chemosh, 
Moloch, and Ashtaroth. But repenting of his grievous sin, 
about three years before his death, he exclaimed, ‘‘ Vanity 

452 


SOR 


LEXICON OF FREEMASONRY. 


SOU 


of Vanities, all is Vanity!’’ He died at the age of fifty-eight, 
in the year of the world 3029, and before Christ 975. 

Solomon is supposed to preside, or rather the Master is his 
representative, in Lodges of Fellow-Crafts, Master Masons, 
Mark, Past and Most Excellent Masters, and in Councils of 
Select Masters, and also in several of the Ineffable degrees. 
See more on this subject under the title Temple, Organization 
at the. 


Sorrow Lodges. It is the custom among Masons on the 
continent of Europe to hold special lodges at stated periods, 
for the purpose of commemorating the virtues and deploring 
the loss of their departed members and other distinguished 
worthies of the fraternity who have died. These are called 
Funeral or Sorrow lodges. In Germany they are held an¬ 
nually; in France at longer intervals. A French lodge in New 
York, L’Union Francaise,” holds them decennially. Sorrow 
lodges have also, but not lately, been held by a French lodge in 
Charleston, S. C., '' La Candeur.” The custom has been pur¬ 
sued by two lodges in New York, Pythagoras, No. 86,” and 

St. John’s, No. 6,” but I know of no other instances of Sor¬ 
row lodges being held in the United States. The custom is, 
however, a good one, eminently consistent with the principles 
of Freemasonry, and which I should rejoice to see universally 
adopted by American lodges. On these occasions the lodge is 
clothed in the habiliments of mourning and decorated with the 
emblems of death, solemn music is played, funeral dirges are 
chanted, and eulogies on the life, character and masonic virtues 
of the dead are delivered. 

South. When the sun is at his meridian height, his in¬ 
vigorating rays are darted from the South. When he rises 
in the east, we are called to labour; when he sets in the west, 
our daily toil is over; but when he reaches the south, the hour 
is high twelve, and we are summoned to refreshment. 

29 453 


SOV LEXICON OF FREEMASONRY. SOY 

Sovereign Commander of the Temple. Souverain Com- 
maudeur du Temple, The 27th degree of the Ancient Scotch 
rite. The presiding officer is styled Most Illustrious and 
Most Valiant/’ the Wardens are called ‘‘ Most Sovereign Com¬ 
manders,” and the Knights '' Sovereign Commanders.” The 
place of meeting is called a Court.” The apron is flesh- 
coloured, lined and edged with black, with a Teutonic cross 
encircled by a wreath of laurel and a key beneath, all inscribed 
in black upon the flap. The scarf is red bordered with black, 
hanging from the right shoulder to the left hip, and suspend¬ 
ing a Teutonic cross in enamelled gold. The jewel is a triangle 
of gold, on which is engraved the ineffable name in Hebrew. 
It is suspended from a white collar bound with red and em¬ 
broidered with four Teutonic crosses. 

Vassal, Ragon, and Clavel are all wrong in connecting this 
degree with the Knights Templar, with which order its own 
ritual declares that it is not to be confounded. It is without a 
lecture. Vassal expresses the following opinion of this degree: 

The 27th degree does not deserve to be classed in the 
Scotch rite as a degree, since it contains neither symbols nor 
allegories that connect it with initiation. It deserves still less 
to be ranked among the philosophic degrees. I imagine that 
it has been intercalated only to supply an hiatus, and as a 
memorial of an order once justly celebrated.”* 

Sovereign Grand Inspector General. The 33d and last 
degree of the Ancient and Accepted Scotch rite. Its members 
constitute a Supreme Council, which is the chief tribunal of 
masonry in that rite. This degree was instituted in the year 
1786, under the following circumstances. By the constitu¬ 
tions of the Scotch rite, which were ratified on the 25th of 
October, 1762, the King of Prussia was proclaimed as its chief, 
with the title of Sovereign Grand Inspector General and Grand 


Vassal, Cours Magonique, p. 507. 

■454 



sov 


LEXICON OF FREEMASONRY. 


SPE 


Commander. The higher councils and chapters could not be 
opened without his presence, or that of a substitute appointed 
by him. All the transactions of the Consistory of the 32d 
degree, then the highest, required his sanction, or that of his 
substitute, and various other masonic prerogatives were at¬ 
tached to his office. No provision had, however, been made 
in the constitutions for his successor; and, as it was absolutely 
necessary that some arrangement should be made by which 
the supreme power should not become extinct on his death, 
the king established the 33d degree, out of the possessors of 
which the Supreme Council is formed, a body possessing all 
the masonic rights and prerogatives formerly exercised by the 
King of Prussia. See Supreme Council. 

The order or badge of the degree is a white sash, four inches 
broad, edged with gold fringe, and suspended from the right 
shoulder to the left hip. At the bottom is a red and white rose, 
and on the part that crosses the breast must be a triangle of 
gold surrounded by a sun, and within the triangle the figures 
33. On each side of this emblem, at the distance of two inches, 
must be a drawn dagger. 

The jewel is a black doubled-headed eagle of Prussia, with 
golden beaks and crowned with an imperial crown of gold, 
holding a naked sword in his claws. 

There is no apron worn in this degree. 

The motto of the order is Deus meumque Jus, “ God and my 
right.’’ 

Sovereign Master. The presiding officer in a Council of 
Knights of the Red Cross. He represents Darius, King of 
Persia. 

Speculative Masonry. Freemasonry is called speculative 
masonry, to distinguish it from operative masonry, which is 
engaged in the construction of edifices of stone. Speculative 
masonry is a science, which, borrowing from the operative art 
its working tools and implements, sanctifies them, by symbolic 

455 


SPH 


LEXICON OF FREEMASONRY. 


SPU 


instruction, to the holiest of purposes—the veneration of God, 
and the purification of the soul. 

The operative mason constructs his edifice of material sub¬ 
stances; the speculative mason is taught to erect a spiritual 
building, pure, and spotless, and fit for the residence of him 
who dwelleth only with the good. The operative mason works 
according to the designs laid down for him on the trestle 
board by the architect; the speculative is guided by the great 
trestle board, on which is inscribed the revealed will of God, 
the Supreme Architect of heaven and earth; the operative 
mason tries each stone and part of the building by the square, 
level and plumb; the speculative mason examines every action 
of his life by the square of morality, seeing that no presump¬ 
tion nor vain glory has caused him to transcend the level of his 
allotted destiny, and no vicious propensity has led him to swerve 
from the plumb line of rectitude. And lastly, as it is the 
business of the operative mason, when his work is done, to 
prove everything true and trusty,^' so is it the object of the 
speculative mason, by a uniform tenor of virtuous conduct, to 
receive, when his allotted course of life has passed, the inap¬ 
preciable reward, from his Celestial Grand Master, of Well 
done, thou good and faithful servant.’’ ^ 

Sphinx. A fabulous monster, to which the ancients give 
the face of a woman and the body of a lion. It is found in 
great abundance on Egyptian monuments, and Plutarch says 
that it was always placed before the temples of the Egyptians 
to indicate that their religion was enigmatical. As a symbol 
of mystery it has been adopted as a masonic emblem. 

Spurious Freemasonry. Dr. Oliver, one of the most 
learned and philosophic Masons of this or perhaps any other 
time, contends that the science which we now denominate 
Speculative Masonry was coeval, at least, with the creation of 
our globe, and that the far-famed mysteries of idolatry were 
a subsequent institution, founded on similiar principles, with 

45 ^ ' 


SPU 


LEXICON OF FREEMASONRY. 


SPU 


the design of conveying unity and permanence to the false 
worship, which it otherwise could never have acquired.’’ This 
schism from the pure and original source has been designated 
by the name of the Spurious Freemasonry of Paganism, to 
distinguish it from the purer system, which this theory sup¬ 
poses to have descended in a direct and uninterrupted line to 
the Freemasons of the present day. 

In a later work. Dr. Oliver still further explains his idea of 
the spurious Freemasonry. The legends and truths which were 
transmitted pure through the race of Seth, were altered and 
corrupted by that of Cain, and much confusion arose in conse¬ 
quence of the frequent intercommunications of these two races 
before the Deluge, though the truth would still be understood 
by the faithful. Of these was Noah, who, out of all these 
deviations of the antediluvians, was enabled to distinguish 
truth from falsehood, and to transmit the former in a direct 
line, according to Rosenberg, through Shem, Abraham, Isaac, 
Jacob, Levi, Kelhoth, Amram, Moses, Joshua, the Elders, the 
Prophets and the wisemen to Solomon. Hence Freemasons 
are sometimes called Noachidae, the descendants and disciples 
of Noah. 

But Ham had been long familiar with the corruptions of the 
system of Cain and with the gradual deviations from truth 
which had crept into the system of Seth, and after the deluge 
he propagated the worst features of both systems among his 
descendants, out of which he or his immediate posterity formed 
the institution known, by way of distinction, as the Spurious 
Freemasonry.* 

Such is the theory advanced on this subject which is now 
very generally admitted by masonic writers. The doctrine is, 
however, imperfect, unless we advance one step further. 

The spurious Freemasonry had descended through the Gym- 
nosophists of India to Egypt, and thence into Greece, and per¬ 
haps by a different route to Scandinavia and the northern 

* Oliver’s Histor, Landmarks, i. 6o. 

457 



SQU LEXICON OF FREEMASONRY. SQU 

nations of Europe. Among all these it appeared in the form 
of initiations and mysteries whose legends bore just so much 
of the remains of truth as to evince their divine origin, and 
yet so much of falsehood as to demonstrate their human 
corruption. 

There was, in after times, a communication between one 
branch of this spurious Freemasonry and the true system. 
This took place at the Temple of Solomon, between the Jewish 
Masons and the Dionysian Artificers, when true Freemasonry 
borrowed its present organization from the greater practical 
wisdom of the Dionysian, without, however, surrendering any 
of its truth. And the bond of this union between the two 
bodies which had so long divided the world, was Hiram Abif, 
who was himself a member of both systems—of the true sys¬ 
tem by birth, as the son of Jewish parents—and of the spurious 
by profession and residence, as an artificer of Tyre. 


Square. The square is an angle of ninety degrees, or the 
fourth part of a circle. It is one of the working tools of a Fel¬ 
low Craft, and the distinctive jewel of the Master of a lodge. 
The square is an important implement to operative masons, for 
by it they are enabled to correct the errors of the eye, and to 
adjust with precision the edges, sides, and angles of their 
work. The nicest joints are thus constructed, and stones are 
fitted with accuracy, to fill their destined positions. Not less 
useful is this instrument to speculative masons, as a significant 
emblem of morality. As, by the application of the square, the 
stone is tried and proved, so, by the application of the prin¬ 
ciples of morality, each action of human life is judged, and 
approved or condemned, as it coincides with, or deviates from, 
those eternal and immutable principles. And as the stone, 
that on inspection with the square does not prove '' true and 
trusty,’’ is rejected or its defects amended, so each action that 
is not consistent with the dictates and rules of morality is 
carefully avoided by him who wishes to erect a mental structure 

458 



HENRY L. PALMER, 33°. 

M/.P/. Sov.‘. Com.'. Supreme Council 33° A.'.A/.S.’.R.' 
of the N.’.M.of the United States of America 

Died at Milwaukee, Wis., May 6th, 1909. 


i 


>) 


\ 


4 
















STA 


LEXICON OF FREEMASONRY. 


STA 


of virtue, that shall afford him honour in life and repose in 
death. 

And hence, as it is the duty of the Master of the lodge to 
preserve among its members a strict attention to moral deport¬ 
ment, and to mark and instantly correct the slightest devia¬ 
tion from the rules of propriety and good conduct, the square 
is appropriately conferred upon him as the distinctive jewel of 
his office. 

Masons are said to part on the square, because having met 
together, their conduct should be such that, when they part, 
no unkind expression or unfriendly action shall have deranged 
that nice adjustment of the feelings, v/hich alone unites them 
in a band of brothers; an adjustment which can only be 
preserved by a constant application of the square of morality. 

Standard Bearer. An officer in an Encampment of Knights 
Templar, whose duty is sufficiently explained by his title. A 
similar officer exists in a Council of Knights of the Red Cross. 

Star. The star with five points, which is found among the 
emblems of the Master's degree, is an allusion to the five 
points of Fellowship, or summary of a Mason’s duty to his 
brother.* 

The blazing star in the centre of the Mosaic pavement, is 
an emblem of that Divine Being, whose beneficence has 
chequered the dark field of human life with brighter spots of 


* It is dangerous to differ in opinion, on a masonic subject, from 
Brother Moore, the Editor of the Magazine published at Boston (a work, 
my numerous obligations to which, I may as well take this opportunity of 
acknowledging;) but in his opinion of the five-pointed star, I cannot, un¬ 
fortunately, agree with him. In his Magazine, (vol. iv. no. 5,) he remarks, 
that'' it has no explanation in the degree, and is not a masonic emblem as 
genuine masonry is practised in this country. The star of five points, so 
far as my opportunities reach, has been adopted in all our lodges, and if 
no explanation of it is given in our lectures, its manifest allusion is well 
understood. It is, therefore, as much a masonic emblem, as the equilateral 

459 



STA 


LEXICON OF FREEMASONRY. 


STA 


happiness. Those brethren who delight to trace our astronom¬ 
ical symbols to the cradle of that science, tgypt, and to the 
Egyptian priests, its earliest cultivators, find in the seven stars 
depicted on the Master’s carpet, a representation of the 
Pleiades, and in the blazing star an allusion to the dog-star, 
which the Egyptians called Anubis or the barker, because its 
rising warned them of the inundation of the Nile, which always 
quickly followed its appearance, and thus admonished them to 
retire from the lower grounds, just as the barking of a dog 
admonishes his master of approaching danger. 

In the English ritual, and formerly in our own, the star 
is said to be commemorative of that star which appeared to 
CTide the wise men of the East to the place of our Saviour’s 
birth. 

In the Spurious Freemasonry of the Egyptians, the blaz¬ 
ing star was the symbol of Horus the son of Isis—the sun— 
the primordial principle of existence. 

Statistics of Masonry. The universality of masonry is 
not more honourable to the order, than it is advantageous to 
the brethren. From East to West, and from North to South, 
over the whole habitable globe, are our lodges disseminated. 
Wherever the wandering steps of civilized men have left their 
foot-prints, there have our temples been established. The 

triangle, which has the same universal acceptation among the fraternity, 
without receiving any notice in our lectures. 

While on the subject of the star with five points, I cannot refrain from 
recording an interesting historical document, for which, by the bye, I am 
indebted to the work in which this emblem is denounced as unmasonic. 
At a celebration of the Festival of St. John the Baptist, in 1844, at Port¬ 
land, Maine, R.\ W.*. Brother Teulon, a member of the Grand Lodge of 
Texas, in reply to a toast complimentary to the Masons of that republic, 
observed, “Texas is emphatically a masonic country; all our Presidents 
and Vice-Presidents, and four-fifths of our State officers, were and are 
Masons: our national emblem, the ' Lone Star,—was chosen from among 
the emblems selected by Freemasonry, to illustrate the moral virtues—it is 
a five-pointed star, and alludes to the five points of fellowship^—See 
Moore’s Freemason’s Mag. vol. Hi., p. 309. 

460 



STA 


LEXICON OF FREEMASONRY. 


STA 


lessons of masonic love have penetrated into the wilderness 
of the West, and the red man of our soil has shared with his 
more enlightened brother the mysteries of our science; while 
the arid sands of the African desert have more than once 
been the scene of a masonic greeting. The Mason, indigent 
and destitute, may find in every clime a brother, and in every 
land a home. 

The evidence of these assertions will be found in the follow¬ 
ing table of the countries in which Freemasonry is openly and 
avowedly practised, by the permission of the public authorities. 
Such places as Italy, where, owing to the suspicious intoler¬ 
ance of the government, the lodges are obliged to be holden in 
private, are not mentioned. 


I. Europe. 


Anhalt-Bernburg, 

Anhalt-Dessau, 

Bavaria, 

Belgium, 

Bremen, 

Brunswick, 

Denmark, 

England, 

France, 

Frankfort-on-Maine, 
Guernsey, Isle of 
Hamburg, 

Hanover, 

Hesse-Darmstadt, 

Holland, 

Holstein Oldenburg, 
Ionian Islands, 
Ireland, 

Jersey, Isle of 
Lubeck, 

Luxemburg, 


Malta, 

Mecklenburg-Schwerin, 

Norway, 

Portugal, 

Posen, Duchy of 
Prussia, 

Prussian-Poland. 

Saxe, 

Saxe-Coburg, 

Saxe-Gotha, 

Saxe-Hilberghausen, 

Saxe-Meningen, 

Saxe-Weimer, 

Saxony, 

Schwartzenberg-Rudolstadt, 

Scotland, 

Spain, 

Sweden, 

Switzerland, 

Wurtemburg. 


461 



BTA 


LEXICON OF FREEMASONRY. 


STA 


II. Asia. 

Ceylon, 

China, (Canton,) 

India, 

New South Wales, 

Java, 

IV. Africa. 


Persia, 

Pondicherry, 

Prince of Wales' Island. 
III. OCEANICA. 

Sumatra, 

Sandwich Islands. 


Guinea, 
Mauritius, 
Mozambique, 
Senegambia, 
St. Helena. 

V. America. 


Algeria, 

Bourbon, Isle of 
Canary Islands, 
Cape of Good Hope, 
Goa, 


Antigua, 

Barbadoes, 

Bermudas, 

Brazil, 

Canada, 

Colombia, 

Curacoa, 

Dominica, 

Dutch Guiana, 
English Guiana, 
French Guiana, 
Grenada, 
Guadeloupe, 
Hayti 
Jamaica, 
Labrador, 


Martinico, 

New Brunswick, 
Nova Scotia, 
Panama, 

Peru, 

Rio de la Plata, 

St. Bartholomew's, 
St. Christopher's, 
St. Croix, 

St. Eustatia, 

St. Martin, 

St. Thomas, 

St. Vincent, 
Trinidad, 

United States, 
Venezuela. 


STE LEXICON OF FREEMASONRY. STR 

Stewards. Officers in a symbolic lodge, whose appoint¬ 
ment is generally vested in the Junior Warden. Their duties 
are, to assist in the collection of dues and subscriptions; to 
provide the neccessary refreshments, and make a regular 
report to the Treasurer; and generally to aid the Deacons and 
other officers in the performance of their duties. The jewel of 
the office is a cornucopia. 

Steward’s Lodge. The Stewards’ or Grand Stewards’ 
lodge, which still exists in some jurisdictions under peculiar 
local regulations, as a Standing Committee on Grievances, 
Charity, &c., was originally instituted on the 24th of June, 
1735. In that year, says Anderson, upon an address from those 
that had been Stewards, the Grand Lodge, in consideration of 
their past services and future usefulness, ordained that they 
should be constituted a lodge of Masters, to be called the 
Stewards’ lodge; to be registered as such in the Grand Lodge 
book and printed lists, with the times and places of their meet¬ 
ings, and that they should have the privilege of sending twelve 
representatives to the Grand Lodge, namely, a Master, two 
Wardens, and nine more. 

Stone of Foundation. Masonry contains a legend of a 
cubical stone, on which was inscribed the sacred name within 
a mystical diagram. This stone is known as the '' stone of 
foundation.” For its history, see Cubical Stone. 

Strength. One of the three principal supports of masonry. 
It is represented by the Doric column and the S.’. W.*., 
because the Doric is the strongest and most massy of the 
orders, and because it is the duty of the S.*. W.’., by an 
attentive superintendence of the craft, to aid the W.*. M.*. in 
the performance of his duties, and to strengthen and support his 
authority. Hiram, King of Tyre, is also considered as the re¬ 
presentative of the column of strength which supported the 
temple. 


463 


SUB 


LEXICON OF FREEMASONRY. 


SUB 


Sublime. In York masonry, this is the epithet applied to 
the Master's degree. It alludes to the sublime nature of the 
doctrines taught in that degree, which are the resurrection of 
the body and the immortality of the soul. 

Sublime Grand Lodge. Sometimes called the Ineffable 
Lodge, or Lodge of Perfection. It is, in the Ancient Scotch 
rite, the lodge which confers the degrees from the fourth to 
the fourteenth inclusive. It must derive its Warrant of Con¬ 
stitution from a Grand Council of the Princes of Jerusalem, 
or from a higher council, or Sovereign Grand Inspector 
General. 

Sublime Knight Elected. Sublime Chevalier elii. The i ith 
degree in the Ancient Scotch rite, sometimes called “ Twelve 
Illustrious Knights." After vengeance had been taken upon 
the traitors already mentioned in the decrees of Elected 
Knights of Nine and Illustrious Elected of Fifteen, Solomon, 
to reward those who had exhibited their zeal and fidelity in 
inflicting the required punishment, as well as to make room 
for the exaltation of others to the degree of Illustrious Elected 
of Fifteen, appointed twelve of these latter, chosen by ballot 
to constitute a new degree, on which he bestowed the name of 
Sublime Knights Elected, and gave them the command over 
the twelve tribes of Israel. The Sublime Knights rendered an 
account each day to Solomon of the work that was done in 
the temple by their respective tribes, and received their pay. 
The lodge is called a Grand Chapter. Solomon presides, with 
the title of Thrice Puissant, and instead of Wardens, there are 
a Grand Inspector and a Master of Ceremonies. The room is 
hung with black, sprinkled with white and red tears. 

The apron is white, lined and bordered with black, with black 
strings; on the flap, a flaming heart. 

The sash is black, with a flaming heart on the breast, sus¬ 
pended from the right shoulder to the left hip. 

The jewel is a sword of justice. 

464 


SUB 


LEXICON OF FREEMASONRY. 


SUB 


This is the last of the three Elus which are found in the 
Ancient Scotch rite. In the French rite they have been con¬ 
densed into one, and make the fourth degree of that ritual, but 
not, as Ragon admits, with the happiest effect. 

Sublime Prince of the Royal Secret. SOliverain Prince 
dll Royal Secret, The 32d degree, and until the year 1786, 
when the 33d was instituted by Frederick, King of Prussia, 
the summit of the Ancient Scotch rite. The members are 
styled the Guardians of the Treasure of the Temple. Its meet¬ 
ings are called Consistories. The 32d degree can only be 
conferred by authority of the Supreme Council of the 33d. 
This degree furnishes a history peculiar to itself, of the origin 
of masonry, and an explanation of the symbolic meaning of 
the preceding degrees. 

Its officers are numerous. The principal ones are a Thrice 
Illustrious Grand Commander, two Thrice Illustrious Lieu¬ 
tenant Grand Commanders, a Minister of State, Grand Chan¬ 
cellor, Grand Treasurer, and Grand Secretary. 

The hangings of a Consistory are black, strewed with tears. 

The jewel is a Teutonic cross. The apron is white, bordered 
with black, and on it is inscribed the tracing-board of the de¬ 
gree. On the flap of the apron is a double-headed eagle. 

Substitute Word. The true English translation of this 
most important word has been most miserably distorted and 
corrupted by illiterate lecturers. A moderate acquaintance 
with the Hebrew language would have shown its correct mean¬ 
ing, and that when first used it was but a natural expression of 
horror and astonishment uttered by King Solomon. Its signi¬ 
fication may be discovered by a reference to the separate syl¬ 
lables of which it is composed, and which are to be found in 
their alphabetical order in the present work. The intelligent 
mason by putting them together in their proper order will 
obtain the whole sentence. On such a subject I cannot, of 
course, be more explicit. It may, however, be observed, in 

465 


sue 


LEXICON OF FREEMASONRY. 


SUN 


conclusion, that there can be no doubt that the word originally 
consisted of four syllables, by which an equal, alternate divi¬ 
sion was made, and that in its present form it has been sub¬ 
jected to much corruption, the fourth or last syllable being 
now altogether omitted in pronunciation. 

Succoth. A town of Judea, 34 miles north-east of Jeru¬ 
salem, near which Hiram Abif cast the sacred vessels of the 
Temple. See Clay Grounds, 

Sun and Moon. The sun and the moon, with the Master 
of the lodge, are depicted in the lodge by the three lesser lights, 
whose presence are to instruct the last that he should exercise 
the same regularity and precision in the superintendence of his 
lodge, as the two others exhibit in their government of the 
day and night. 

In all the Pagan initiations, we find traces of these symbols 
which, as in masonry, were represented by the three superior 
officers of the mysteries. In Greece, the Hierophant, or 
revealer of sacred things, the Daduchus or torch-bearer, and 
Ho epi bomos, or altar-server, were the representatives of the 
Creator, the sun and moon, while the Ceryx or herald, as a 
Deacon, represented Mercury, who was the messenger of the 
gods. In the mysteries of India, the chief officers were placed 
in the east, the west, and the south, respectively to represent 
Brahma, or the rising; Vishnu, or the setting; and Siva, or 
the meridian sun. In the Druidical rites, the Arch-druid, 
seated in the east, was assisted by two other officers, the one in 
the west representing the moon, and the other in the south, 
representing the meridian sun.* 

The sun and the moon are preserved in our lodges, as em¬ 
blems of the wisdom, and power, and goodness of God, who 
made the one to rule the day, and the other to govern the 


* Oliver, Signs and Symbols, p. 203. 
466 



SUP 


LEXICON OF FREEMASONRY. 


SUP 


night; but the heathens, in departing from the true light, which 
masonry has preserved, confounded the creature with the 
Creator, and gave that adoration to the instruments which 
should only have been paid to the First Great Cause. 

Hence the origin of sun-worship, which was one of the first 
deviations from pure and patriarchal religion, and the evidence 
of which is to be found in the earliest mysteries of Osiris in 
Egypt, of Adonis in Phenicia, and of Mithras in Persia. 

Super Excellent Master. A degree which was formerly 
conferred in Councils of Select Masters. It is founded on 
circumstances that occurred at the destruction of the Temple 
by Nebuchadnezzar, King of Babylon. Its presiding officer is 
called Most Excellent King,’’ and represents Zedekiah, the 
last King of Judah. The historical incidents of this degree, 
but less in detail, are to be found in the first part of the Royal 
Arch. 

I have the ritual of another degree of Super Excellent, given 
in Ireland, preparatory to the Royal Arch. But it is, or seems 
to be, a modification of the Most Excellent Master of the York 
rite, and the Perfect Master of the Ancient Scotch rite. 

Supports of the Lodge. The institution of masonr}^, vener¬ 
able for its antiquity, and its virtuous character, is said to 
be supported by Wisdom, Strength, and Beauty; for the 
wisdom of its eminent founders was engaged in its first design; 
the strength of its organization has enabled it to survive the 
fall of empires, and the changes of languages, religions, and 
manners which have taken place since its formation; and the 
beauty of holiness is exhibited in the purity and virtue that it 
inculcates, and in the morality of life which it demands of all 
its children. 

Our lodges, thus supported, will find in these columns another 
analogy to their great prototype, the Temple of Jerusalem. For 
that mighty fabric was designed by the wisdom of Solomon, 
King of Israel, who found strength to carry on the great under- 

467 


SUP 


LEXICON OF FREEMASONRY. 


SUP 


taking in the assistance and friendship of Hiram, King of 
Tyre; and beauty to adorn the structure in the architectural 
skill and taste of Hiram, the widow’s son. 

Supreme Council of Grand Inspectors General. The 
supreme masonic authority of the Ancient Scotch rite. It 
was established in 1786, by Frederick II., King of Prussia, 
for the purpose of exercising, after his death, the masonic 
prerogatives which he personally possessed as the acknowl¬ 
edged head of the rite. Not more than one Supreme Council 
can exist in each nation,* and it must be composed of nine 
members, called Sovereign Grand Inspectors General, five of 
whom, at least, must profess the Christian religion. Not less 
than three constitute a quorum for the transaction of business. 
Its officers are as follows, all of whom are elected for life:— 

A Most Puissant Grand Commander, who is the representa¬ 
tive of Frederick II., King of Prussia. 

A Most Illustrious Lieutenant Grand Commander, repre¬ 
senting Louis of Bourbon. 

An Illustrious Treasurer General of the Holy Empire. 

An Illustrious Secretary General of the Holy Empire. 

An Illustrious Grand Master of Ceremonies. 

An Illustrious Captain of the Guards. 

The following account of the institution of the Supreme 
Council I have condensed from Dalcho,t and other authorities. 

In 1761, the lodges and councils of the superior degrees, 
being extended throughout the continent of Europe, Frederick 
II., King of Prussia, as Grand Commander of the order of 
Prince of the Royal Secret, was acknowledged as the head of 
the Scotch rite. The Duke of Sudermania was his deputy in 
Sweden, and Louis of Bourbon in France. 

On the 25th of October, 1762, the Grand Masonic Constitu- 


* Two are permitted in the United States, 
t Orations, p. 68. 


468 



SUP 


LEXICON OF FREEMASONRY. 


SUP 


tions were finally ratified in Berlin, and proclaimed for the 
government of all masonic bodies working in the Scotch rite 
over the two hemispheres. 

In the same year, they were transmitted to Stephen Morin, 
who had been appointed in August, 1761, Inspector General 
for the New World, by the Grand Consistory of Princes of the 
Royal Secret, convened at Paris, under the presidency of 
Chaillon de Joinville, Substitute General of the order. 

When Morin arrived in the West Indies, he, agreeably to 
his patent, appointed a Deputy Inspector General. This 
honour was conferred on M. Hayes, with the power of appoint¬ 
ing others where necessary. 

Hayes appointed Isaac Da Costa, Deputy Inspector General 
for the State of South Carolina, who, in 1783, established a 
Sublime Grand Lodge of Perfection in Charleston. After Da 
Costa’s death, Joseph Myers was appointed to succeed him by 
Hayes, who also appointed Solomon Bush, Deputy Inspector 
General for Pennsylvania, and Barend M. Spitzer for Georgia; 
which appointments were confirmed by a Council of Inspectors 
that convened in Philadelphia on the 15th of June, 1781. 

On the 1st of May, 1786, the Grand Constitutions of the 
Supreme Council of the 33d degree were ratified by the King 
of Prussia, by which the masonic prerogatives of Inspectors 
were deposited in a council consisting of nine brethren in each 
nation. 

On the 20th of February, 1788, a Grand Council of Princes 
of Jerusalem was opened in Charleston, by Myers, Spitzer, 
and A. Forst, Deputy Inspector General for Virginia. 

In 1795, Col. John Mitchell was appointed by Spitzer a 
Deputy Inspector General, in the place of Myers, who had 
removed, but he was restricted from acting until after Myers’ 
death, which took place in the following year. 

On the 31st of May, 1801, the Supreme Council of the 33d 
degree was opened in Charleston with the grand honours of 
masonry, by John Mitchell and Frederick Dalcho, Sovereign 
Grand Inspectors General, and in the course of the succeeding 

30 


sus 


LEXICON OF FREEMASONRY. 


SWE 


two years, the whole number of Inspectors General was 
completed. 

On the 5th day of August, 1813, a similar Supreme Council 
was, in accordance with the Secret Constitutions, duly and law¬ 
fully established and constituted at the city of New York,* by 
Emanuel De La Motta, as the representative, and under the 
sanction and authority of the council at Charleston, The 
masonic jurisdiction of the New York council is distributed 
over the northern, north-western, and north-eastern parts of 
the United States. And this, with the council at Charleston, 
are the only recognized councils which exist, or can exist, 
according to the Secret Constitutions in the United States. 

This was the origin of the Scotch rite in the United States, 
of which there now exist two Supreme Councils; one at 
Washington, D. C., and the other in the city of Boston, both 
bodies being in active operation. 

Suspension. A masonic punishment by which a party is 
temporarily deprived of his rights and privileges as a mason. 
Suspension may be definite or indefinite in the period of its 
duration. A mason who has been indefinitely suspended can 
be restored only by a vote of the body which suspended him. 
One who has been suspended for a definite period is restored 
by the termination of that period, without any special action 
of the lodge. 

Swedenborg, Rite of. We have seen in the article '' Illumi¬ 
nati of Avignon,’’ that the religious dogmas of Swedenborg 
were brought, in the middle of the eighteenth century, (the 
great season of rite-making,) to the aid of masonry for the 
purpose of manufacturing a new rite. In 1783, the Marquis de 
Thome modified the system which had been adopted in the 
lodge of Avignon, to suit his peculiar views, and thus instituted 
what is properly known as the rite of Swedenborg. It consists 


* The seat of this Council has lately been removed to Boston. 
470 



SWE 


LEXICON OF FREEMASONRY. 


SWO 


of six grades, namely: i, Apprentice; 2, Fellow-Craft; 3, 
Master Theosophite; 4, Illuminated Theosophite; 5, Blue 
Brother; 6, Red Brother. 

It is still practised in some lodges in the north of Europe. 

Swedish Rite. The rite practised by the Grand Lodge of 
Sweden consists of twelve degrees, the fifth of which gives the 
possessor the rank of civil nobility in the state. The degrees 
are as follows: 

I, Apprentice; 2, Fellow-Craft; 3, Master; 4, Apprentice 
and Fellow-Craft of St. Andrew; 5, Master of St. Andrew; 6, 
Brother Stuart; 7, Favourite Brother of Solomon; 8, Favourite 
Brother of St. John, or White Ribbon; 9, Favourite Brother of 
St. Andrew, or Violet Ribbon; 10, Member of the Chapter; 
II, Dignitary of the Chapter; 12, Reigning Grand Master. 

Sword Bearer. An officer in a council of Knights of the 
Red Cross, and in an encampment of Knights Templar, whose 
station is in the west, on the right of the Standard Bearer, and 
when the knights are in line, on the right of the second divi¬ 
sion. His duty is, to receive all orders and signals from the 
Grand Commander, and see them promptly obeyed. He is, 
also, to assist in the protection of the banners of his order. 
His jewel is a triangle and cross swords. 

The Grand Sword Bearer is also an officer of a Grand 
Lodge, whose duty it is to carry the Sword of State in public 
processions. In some Grand Lodges he receives the title of 
Grand Pursuivant. 

Sword Pointing to the Naked Heart. A symbol of that 
Divine justice which must, sooner or later, overtake all who 
have sinned; for, though man looketh to the outward appear¬ 
ance, God looketh to the heart alone, which, concealing its 
inmost passions from the world, is naked and open to his 
All-Seeing Eye. 

It is an emblem of the Master’s degree. 

471 


SYM 


LEXICON OF FREEMASONRY. 


SYM 


Symbol. A sensible image used to express an occult but 
analogical signification. Almost all the instruction given in 
masonry is by symbols. Such was also the case in the ancient 
mysteries. '' The first learning in the world/’ says Stukely, 
'' consisted chiefly in symbols. The wisdom of the Chaldeans, 
Phenicians, Egyptians, Jews, of Zoroaster, Sanchoniathon, 
Pherecydes, Syrus, Pythagoras, Socrates, Plato, of all the 
ancients that is come to our hand, is symbolical. It was the 
mode, says Serranus, on Plato’s Symposium, of the ancient 
philosophers to represent truth by certain symbols and hidden 
images.” 

Symbols were first adopted by the Egyptian priests for the 
purpose of secrecy; they concealing, by their use, those pro¬ 
found speculations which constituted the apporeta of their 
mysteries, and which they were unwilling to divulge to the 
unprepared and uninitiated vulgar. From the Egyptians, 
Pythagoras received a knowledge of this symbolical mode of 
instruction, and communicated it to the sect of philosophy 
which he afterwards instituted. 

According to Porphyry, there was this distinction between 
the hieroglyphic and symbolic method of writing among the 
Egyptians: that the former expressed the meaning by an imita¬ 
tion of the thing represented, as when the picture of smoke 
ascending upwards denoted fire; and the latter allegorizing 
the subject by an enigma, as when a hawk was used to signify 
the sun, or a fly to express the quality of impudence.* The 
former of these methods was open to all who chose to learn 
it; the latter was reserved by the priests for the purpose of 
mystic instruction, and was, as I have already said, com¬ 
municated only to the initiated. 

The symbols, says Warburton,t were of two kinds, tropical 


*T(jv fiev (jpafifiaruv lepoyTiv^ixc^v) xo(’^o2,ovfiev(A)v pifiTjaiv^ Ton> ae (avjul3oXix<>>v) 

&XkeyopvfiEvwv ;^;aro riva^ aiviyfiovQ .— De Vit Pytlmg. xi. 15 . 
t Divine Legation, vol. iii. 141. 


472 



SYM 


LEXICON OF FREEMASONRY. 


SYM 


and enigmatical The tropical, which were the more natural, 
were made by employing the more unusual properties of things 
to express subjects. Thus, a cat signified the moon, because 
the pupil of her eye was observed to be dilated at the full and 
contracted at the decrease of that satellite.* The tropical 
were constituted by the mystical assemblage of two or more 
things whose combined properties expressed a particular 
quality. Thus, a beetle, with a round ball in its claws, denoted 
the sun, because this insect makes a ball of dung, which he 
rolls in a circular direction, and with his face looking towards 
the sun.f 

But the priests, in adopting the symbol as a depository of 
their secret doctrines, were not contented with the use of it 
to designate only substances; their mystic instruction was of 
too elaborate a nature, to be satisfied with so circumscribed 
an alphabet; they next, therefore, had recourse to sensible 
objects, as a means of expressing mental and moral qualities; 
thus, destruction was expressed by the mouse, impurity by 
the goat, aversion by the wolf, knowledge by the ant; and the 
reason of the signification, as well as the thing signified, formed 
a part of their apporeta, or secrets. 

This is the highest and most intellectual method of apply¬ 
ing symbols, and it is the method adopted in Freemasonry, 
which, in its use of symbolic instruction, is an exact counter¬ 
part of the ancient mysteries. 

Symbolic Degrees. The first three degrees of Freema¬ 
sonry, the Entered Apprentice, Fellow Craft, and Master 
Mason, are called in the York rite, symbolic degrees, because 
they abound in symbolic instruction, not to be found in the 
remaining degrees, which are principally historical in their 
character. 


* Such is Plutarch’s account of this symbol; but I am not aware that 
modern zoologists support this theory of lunar influence. N'importe, the 
Egyptians believed it, and that is all that the argument requires, 
f Clem. Alexand. Stromata. 


473 



TAB 


LEXICON OF FREEMASONRY. 


TAB 


Symbolic Lodge. A lodge in which the symbolic degrees 
are conferred; that is, a lodge of Entered Appren4:ices, Fellow 
Crafts, or Master Masons. 


T. 


Tabernacle. The tabernacle was the place of worship, 
representing a temple, which God commanded Moses to con¬ 
struct in the wilderness for the religious service of the Jews, 
and in which the ark of the covenant and sacred vessels were 
kept until Solomon removed them into the temple. The taber¬ 
nacle was so contrived as to be taken to pieces and put together 
again at pleasure. The tabernacle was in shape a parallelo¬ 
gram fronting the East, thirty cubits or forty-five feet in 
length, ten cubits or fifteen feet in height and breadth. The 
inside was divided by a richly embroidered vail of fine linen 
into two parts, the holy place and the holy of holies, in the 
latter of which was placed the ark of the covenant. Besides 
this vail of fine linen which separated the most holy place, 
the tabernacle was furnished with other vails of divers colours: 
namely, of blue and purple, and scarlet and fine twined linen, 
from which are derived the emblematic colours of the several 
degrees of masonry.* 


* According to Josephus (Antiq. Jud. lib. Hi. c. y) the Tabernacle was a 
symbol of the universe. The 12 loaves placed on the table were emblematic 
of the 12 months of the year; the 70 branches of the candlesticks repre¬ 
sented the 70 decani or divisions of the planets; and the 7 lamps, the 7 
planets. The vails of the tabernacle composed of four different colours, 
were emblematic of the four elements; the fine linen, made of flax, the 
produce of the earth, represented the earth; the purple represented the 
sea, because it was stained by the blood of a marine shell-fish, the murex; 
the blue represented the air, it being the colour of the sky; and the scarlet 
represented fire. 


474 




TATI 


LEXICON OF FREEMASONRY. 


TAL 


The room in which a Chapter of Royal Arch Masons meets, 
is called the tabernacle, and is a representation of that 
temporary tabernacle which was erected by Zerubbabel near 
the ruins of the old temple while the Jews, under his direction, 
were constructing the new one. 

Tabernacle, Chief of the. See Chief of the Tabernacle, 

Tabernacle, Prince of the. See Prince of the Tabernacle. 

Talmud. As many of the traditions of masonry are to be 
found in the Talmud, some acquaintance with the character 
of that work is essential to the masonic student. 

The Talmud, which is a Hebrew word, signifying 

doctrine, is a collection of treatises written by the rabbins and 
wise men and embodying the civil and canonical law of the 
Jews. Moses is believed to have received two kinds of law 
on Mount Sinai, the one written and the other oral. The 
written law is to be found in the Pentateuch. The oral law 
was first communicated by Moses to Aaron, then by them to 
the seventy elders, and finally by these to the people, and thus 
transmitted, by memory, from generation to generation. This 
oral law was never committed to writing until about the begin¬ 
ning of the 3rd century,* when Rabbi Jehuda the Holy, finding 
that there was a possibility of its being lost from the decrease 
of students of the law, collected all the traditionary laws into 
one book, which is called the Mishna,^^ a word signifying 
repetition, because it is, as it were, a repetition of the written 
law. 

The Mishna was at once received with great veneration, 
and many wise men among the Jews devoted themselves to 
its study. Towards the end of the 4th century. Rabbi 


* Morin, however, in his Exercitationes Biblicse,’’ assigns the 6th 
century as the date of the composition. There is much controversy on this 
subject among scholars. I have, in this article, given the dates agreed upon 
by the greater number. 


475 



TAS LEXICON OF FREEMASONRY. TAS 

Jochanan, the president of a school at Tiberias in Palestine 
collected their several opinions on the Mishna, into one book 
of commentaries which he called the Gemara/’ a word signi¬ 
fying completion, because the Gemara completes the work. 
The Mishna and the Gemara united constitute the Talmud. 

The Jews in Chaldea, not being satisfied with the interpreta¬ 
tions in the work of Rabbi Jochanan, composed others, which 
were collected together by Rabbi Asche into another Gemara. 
The work of R. Jochanan has since been known as the '' Jeru¬ 
salem Talmud ’’ and that of R. Asche as the '' Babylonian Tal¬ 
mud,'' from the places in which they were respectively com¬ 
piled. In both works, the Mishna or Law is the same; it is 
only the Gemara or commentary that is different. 

The Jewish scholars place so high a value on the Talmud, 
as to compare the Bible to water, the Mishna to wine, and the 
Gemara to spiced wine; or the first to salt, the second to 
pepper, and the third to spices. This work, although it con¬ 
tains many puerilities, is, however, extremely serviceable as 
an elaborate compendium of Jewish customs, and has there¬ 
fore been much used in the criticism of the Old and New 
Testaments. It furnishes also many curious illustrations 
of the masonic system; and several of the traditions and 
legends, especially of the higher degrees, are either found in 
or corroborated by the Talmud. The treatise entitled Mid- 
doth," for instance, gives us the best description extant of the 
Temple of Solomon. 

Tassels. The Tracing-board of the Entered Apprentice's 
degree, when properly constructed, has a border or skirting 
around it, and at each corner a tassel attached to a cord or 
cable tow. These refer to the four perfect points and to the 
four cardinal virtues, and are called the guttural, pectoral, 
manual, and pedal tassels. They are also said in the English 
ritual to refer to the four rivers of Paradise. 

Tasting. One of the five human senses, of but little im- 
476 


TAT 


LEXICON OF FREEMASONRY. 


TAU 


portance in masonry, except as one of the sources of our 
enjoyment and protection, by enabling us to distinguish food 
which is pleasant and wholesome, from that which is disagree¬ 
able and unhealthy. Hence, for this as well as for every bless¬ 
ing of life, are we taught to be thankful to Him who is the 
“ author of every good and perfect gift.'’ 

Tatnai and Shethar-Boznai. The names of two Persian 
governors who opposed the attempts of the Jews to rebuild 
the temple. When, by the command of Artaxerxes, Zerub- 
babel and his followers had discontinued the rebuilding of the 
temple, which they had commenced by permission of Cyrus, 
his predecessor, they remained quiet until the reign of Darius, 
who succeeded Artaxerxes. They then recommenced the 
work, but Tatnai, the Persian governor on the Jewish side of 
the Euphrates, accompanied by Shethar-Boznai and his com¬ 
panions, not being aware of the previous edict of Cyrus per¬ 
mitting the Jews to rebuild, proceeded to Jerusalem, and de¬ 
manded by what right they were rebuilding the temple; and 
when the Jews informed them that they were working under 
the authority of a former decree of Cyrus, the Persian 
governors wrote to Darius, giving an account of these cir¬ 
cumstances, and inquiring if such a decree was in existence, 
and if it was the king's pleasure that it should still be obeyed. 
Darius, influenced by his friendship for Zerubbabel, who 
visited him on the occasion of this interference, gave orders 
not only that the Jews should not be molested, but that they 
should receive every assistance from the Persian officers in 
their pious undertaking of rebuilding the house of the Lord. 

Tau Cross. The Tau Cross or Cross of St. Antony,* is a 
cross in the form of a Greek T. It was among the ancients a 
hieroglyphic of eternal life. It was the form of the Nilometer, 


* So called because it is said to have been the cross on which that saint 
suffered martyrdom. 


477 



TAU 


LEXICON OF FREEMASONRY. 


TAU 


or measure of the Nile, used to ascertain the height of the 
inundation, upon which the prosperity of the country and the 
life of the inhabitants depended, and was, in consequence, 
used among the Egyptians as an amulet, capable of averting 
evil. Hence it was a favourite symbol of the Egyptians, and 
under the form of the Crux ansata ” was to be seen in all 
their temples, very often held in the hands of their deities 
or suspended from their necks. Jablonski* says it is the 
Egyptian representation of the Phallus, considered by some 
as the symbol of the deity, and by others as that of eternal 
life. Kircher thinks that the Crux ansata was a monogram 
denoting Mercury or Phtha, who was the conductor of the 
souls of the dead; and Dr. Clarkef says that the tau cross 
was a monogram of Thoth, the symbolical or mystical name 
of hidden wisdom among the ancient Egyptians; the 9 EO% 
of the Greeks.'' In the initiation in Hindostan the tau cross, 
under the name of tiluk," was marked upon the body of the 
candidate, as a sign that he was set apart for the sacred mys¬ 
teries. The same mark was familiar to the ancient Hebrews, 
for, in the vision of Ezekiel, it is thus alluded to: Go through 
the midst of the city, and set a mark, (in the original ‘in, tau,) 
upon the foreheads of the men that sigh, and that cry, for 
all the abominations that be done in the midst thereof." J 
This mark was to distinguish them as persons to be saved on 
account of their sorrow for sin, from those who, as idolators, 
were to be slain, and its form was that of the Hebrew letter 
tau, which, in the ancient Phenician alphabet, and on the coins 
of the Maccabees, has the shape of a cross. 

Among the Druids it was the custom to consecrate a tree 
by cutting the form of a tau across upon its bark. In ancient 
times it was set as a mark on those who had been acquitted 
by their judges, and by military commanders on such of their 


* Panth. ^gypt. i. 282. f Travels, vol. v. p. 311. 

J Ezekiel, ix. 4. The Septuagint has to the mark, which Lowth 

suggests should read ta.P afjfietov, the mark tau. 

478 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


soldiers as had escaped unhurt from battle, and hence it was 
considered as an emblem of life.* Finally, observe that the 
tau is the last letter of the Hebrew alphabet, as the Aleph is the 
first, and that the tau assumes in the Ancient Phenician and 
Samaritan alphabets the form of a cross, and we see another 
consecration of this symbol in the expression, I am the 
Alpha and the Omega, the beginning and the end,^’ which, 
spoken in the Hebrew language, would be, I am the Aleph 
and the Tau.’’ f 

We are not, therefore, to be surprised that the Tau Cross 
has been adopted as one of the symbols of Freemasonry, and 
that in the form of the Triple Tau it constitutes the most 
sacred emblem of the Royal Arch, symbolizing the fact that 
the possessors of that degree are consecrated and separated, 
or set apart, as the recipients of a sublime but hidden wisdom. 
See Triple Tau, 

Temperance. One of the four cardinal virtues, the prac¬ 
tice of which is inculcated in the first degree. The mason 
who properly appreciates the secrets, which he has solemnly 
promised never to reveal, will not, by yielding to the unre¬ 
strained call of appetite, permit reason and judgment to lose 
their seats; and subject himself, by the indulgence in habits 
of success, to discover that which should be concealed, and 
thus merit and receive the scorn and detestation of his 
brethren. And lest any brother should forget the danger to 
which he is exposed in the unguarded hours of dissipation, 
the virtue of Temperance is wisely impressed upon his mem¬ 
ory, by its reference to the most solemn portion of the ini¬ 
tiatory ceremony. 

Templars. See Knights Templar. 


* Oliver, Landmarks, ii. p. 621. 

t My esteemed friend, George R. Gliddon, Esq., the celebrated Egypt¬ 
ian Archaeologist, first called my attention to this illustration, which he 
extended still further, but on a subject irrelevant to the present occasion. 

479 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


Templars of Scotland. By the Revised Statutes of the 
Grand Conclave of the Knights of the Temple/’* ** of Edin¬ 
burgh, Scotland, the Knights Templars have an organization 
very different from that existing in any part of the world 
where this ancient and honourable order is to be found. Some 
account of it may, therefore, not be uninteresting. 

The religious and military order of the Temple,” in Scot¬ 
land, consists of two classes: i. Novice and Esquire; 2. Knight 
Templar. The Knights consist of three grades, i. Knights 
created by Priories; 2. Knights Commanders, elected from the 
Knights, on memorial to the Grand Master and Council, sup¬ 
ported by the recommendation of the Priories to which they 
belong. 3. Knights Grand Crosses, to be nominated by the 
Grand Master. 

The supreme legislative authority of the order is the Grand 
Conclave, which consists of the Grand Officers, the Knights 
Grand Crosses, the Knights Commanders, and the Prior of 
each Priory. Four Chapters are held annually, at which times 
the Grand Master, if present, acts as President. At the 
quarterly meeting in March, the Grand Officers are elected. 

During the intervals of the meetings of the Grand Conclave, 
the affairs of the order, with the exception of altering the 
Statutes, is entrusted to the Grand Council, which consists 
of the Grand Officers elected by the Conclave, the Grand Priors 
of Foreign Langues, and the Knights Grand Crosses. 

The Grand Officers, with the exception of the Past Grand 
Masters, who remain so for'life, the Grand Master, who is 
elected triennially, and the Grand Aides-de-Camp, who are 


* According to the organization of the order in Scotland, it is not a pre¬ 
requisite qualification towards becoming a Knight Templar, that the candi¬ 
date should possess the preparatory masonic degrees. The Knight Temp¬ 
lar of Scotland is not, therefore, necessarily a mason. I give this strange, 
and I cannot help thinking, illegal regulation, on the authority of Brother 
C. W. Moore. (Mag. vol. iv. p. 138.) It must have been a late enactment, 
for in the Statutes, adopted April 13th, 1843, (ch. vi. i,) it is declared 

** to be imperative that all candidates be Royal Arch Masons.” 

480 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


appointed by him and removed at his pleasure, are elected 
annually. They are as follows: 

Grand Master, 

Past Grand Masters, 

Grand Seneschal, 

Preceptor and Grand Prior of Scotland, 

Grand Constable and Mareschal, 

Grand Admiral, 

Grand Almoner or Hospitaller, 

Grand Chancellor, 

Grand Treasurer, 

Grand Secretary and Registrar, 

Primate or Grand Prelate, 

Grand Provost or Governor-General, 

Grand Standard-Bearer or Beaucennifer, 

Grand Bearer of the Vexillum Belli, 

Grand Chamberlain, 

Grand Steward, 

Two Grand Aides-de-Camp. 

A Grand Priory may be instituted by the Grand Conclave, 
in any nation, colony or langue, to be placed under the author¬ 
ity of a Grand Prior who is elected for life, unless superseded 
by the Grand Conclave. 

A Priory, which is equivalent to our Encampments, con¬ 
sists of the following officers: 

Prior, 

Sub-Prior, 

Mareschal or Master of Ceremonies, 

Hospitaller or Almoner, 

Chancellor, 

Treasurer, 

Secretary, 

Chaplain and Instructor, 

Beaucennifer, or Bearer of the Beauseant, 

Bearer of the Red Cross Banner, or Vexillum Belli, 
Chamberlain, 

481 


TEM 


LEXICON OF freemasonry* 


TEM 


Two Aides-de-Camp, 

Band, Guards, etc. 

The Grand Conclave may unite two or more Priories into a 
Commandery, to be governed by a Provincial Commander, 
who is elected by the Grand Conclave. 

The costume of the Knights, with the exception of a few 
slight variations to designate difference of rank, is the sarne 
as that described as the ancient costume in page 270, of this 
work. 

Temple of Solomon. The Temple of the Lord,* * * § at Jeru¬ 
salem, was commenced by Solomon, King of Israel, in the year 
of the world 2992, and being finished in seven years and six 
months, was dedicated to the service of the Most High, in 
the year 3000. It stood on Mount Moriah, one of the emi¬ 
nences of the ridge, called in Scripture Mount Zion, and was 
originally the property of Oman the Jebusite, who used it as a 
threshing-floor, and from whom it was purchased by King 
David, for the purpose of erecting an altar.f It retained its 
original splendour only thirty-four years, when Shishak, 
King of Egypt, took away its richest treasures it was after¬ 
wards, in the eleventh year of the reign of Zedekiah, plundered 
and burnt by the Chaldeans, under Nebuchadnezzar.§ After 
the captivity, the temple was rebuilt by Zerubbabel, with 
greater extent, but inferior glory. 

The temple was originally built on a very hard rock, encom¬ 
passed with frightful precipices. The foundations were laid 
very deep, with immense labour and expense. It was sur- 


* It is called in Scripture, hekal adonai, the palace of Jehovah,” to in¬ 
timate that its splendour and magnificence were not intended to reflect 
honour on those who constructed it, but only to prepare it as a fit dwelling 
for Him, who is the “ King of kings and Lord of lords.” 

t See 2 Sam. xxiv. 23, 24; i Chron. xxi. 25. 

J2 Chron. xii. 9. 

§ See Captivity. 


482 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


rounded with a wall of great height, exceeding in the lowest 
part four hundred and fifty feet, constructed entirely of white 
marble. 

The temple itself, which consisted of the porch, the sanctu¬ 
ary, and the holy of holies, was but a small part of the edifice 
on Mount Moriah. It was surrounded with spacious courts, 
and the whole structure occupied at least half a mile in circum¬ 
ference. Upon passing through the outer wall, you came to 
the first court, called the court of the Gentiles, because the 
Gentiles were admitted into it, but were prohibited from pass¬ 
ing farther. It was surrounded by a range of porticos or 
cloisters, above which were galleries or apartments, supported 
by pillars of white marble. 

Passing through the court of the Gentiles you entered the 
court of the children of Israel, which was separated by a low 
stone wall, and an ascent of fifteen steps, into two divisions, 
the outer one being occupied by the women, and the inner by 
the men. Here the Jews were in the habit of resorting daily 
for the purposes of prayer. 

Within the court of the Israelites, and separated from it by 
a wall one cubit in height, was the court of the priests. In 
the centre of this court was the altar of burnt ofiferings, to 
which the people brought their oblations and sacrifices, but 
none but the priests were permitted to enter it. 

From this court, twelve steps ascended to the temple, strictly 
so called, which, as I have already said, was divided into 
three parts, the porch, the sanctuary, and the holy of holies. 

The PORCH of the temple was twenty cubits in length, and 
the same in breadth. At its entrance was a gate made entirely 
of Corinthian brass, the most precious metal known to the 
ancients. Beside this gate there were the two pillars Jachin 
and Boaz, which had been constructed by the architect whom 
the King of Tyre had sent to Solomon, and which are thus 
described by Josephus: '' Moreover this Hiram made two hol¬ 
low pillars, whose outsides were of brass, and the thickness of 
the brass was four fingers’ breadth, and the height of the pil- 

483 


TEM 


LEXICON OF FREEMASONRY. 


TEM 


lars was eighteen cubits, and their circumference twelve cubits; 
but there was cast with each of their chapiters, lily work that 
stood upon the pillar, and it was elevated five cubits, round 
about which there was net-work, interwoven with small palms 
made of brass, and covering the lily work. To this also, were 
hung two hundred pomegranates in two rows.’’* 

From the porch you entered the sanctuary by a portal, 
which, instead of folding doors, was furnished with a magnifi¬ 
cent vail of many colours, which mystically represented the 
universe. The breadth of the sanctuary was twenty cubits, 
and its length forty, or just twice that of the porch and holy 
of holies. It occupied, therefore, one-half of the body of the 
temple. In the sanctuary were placed the various utensils 
necessary for the daily worship of the temple, such as the 
altar of incense, on which incense was daily burnt by the 
officiating priest; the ten golden candlesticks; and the ten 
tables on which the offerings were laid previous to the sacrifice. 

The HOLY OF HOLIES, or innermost chamber, was separated 
from the sanctuary by doors of olive, richly sculptured and 
inlaid with gold, and covered with vails of blue, purple, scarlet, 
and the finest linen. The size of the holy of holies was the 
same as that of the porch, namely, twenty cubits square. It 
contained the ark of the covenant, which had been transferred 
into it from the Tabernacle, with its overshadowing cherubim 
and its mercy-seat. Into the most sacred place, the High 
Priest alone could enter, and that only once a year, on the day 
of atonement. 

The temple, thus constructed, must have been one of the 
most magnificent structures of the ancient world. For its 
erection, David had collected more than four thousand mil¬ 
lions of dollars,t and one hundred and eighty-four thousand 
six hundred men were engaged in building it for more than 


* Antiq. lib. viii. c. 3. 

fOne hundred and eight thousand talents of gold, and one million 
seventeen thousand talents of silver. 

484 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


seven years; and after its completion it was dedicated by 
Solomon, with solemn prayer, and seven days of feasting; 
during which, a peace-offering of twenty thousand oxen 
and six times that number of sheep, was made, to consume 
which the holy fire came down from heaven. 

Thirty-three years after its completion this beautiful edifice 
was despoiled, in the regin of Jeroboam, by Shishak, King of 
Egypt, and finally burnt to the ground by Nebuchadnezzar, 
King of Babylon, and the inhabitants of Jerusalem carried 
as captives to that city in the year 588, B. C., during the reign 
of Zedekiah. 

Temple, Classification of the Workmen at the. In 2 
Chronicles, chap. ii. verses 17 and 18, we read as follows: 

“And Solomon numbered all the strangers that were in the 
land of Israel, after the numbering wherewith David his father 
had numbered them; and they were found an hundred and 
fifty thousand and three thousand and six hundred. 

“And he set threescore and ten thousand of them to be 
bearers of burdens, and fourscore thousand to be hewers in 
the mountain, and three thousand and six hundred overseers 
to set the people a-work.'' 

The same numerical details are given in the 2d verse of the 
same chapter. Again, in i Kings, chap, v., verses 13 and 14, 
it is said: 

“And King Solomon raised a levy out of all Israel; and the 
levy was thirty thousand men. 

“And he sent them to Lebanon, ten thousand a month by 
courses: a month they were in Lebanon, and two months at 
home: and Adoniram was over the levy.’^ 

The succeeding verses make the same enumeration of work¬ 
men as that contained in Chronicles quoted above, with the 
exception that by omitting the three hundred Harodim, or 
rulers over all, the number of overseers is stated in the book 
of Kings to be only three thousand three hundred. 

With these authorities, and the assistance of masonic tradi- 
31 485 


TEM 


LEXICON OF FREEMASONRY. 


TEM 


tions, Anderson constructs the following table of the crafts¬ 
men at the temple. 


HarodifUj Princes, Rulers, or Provosts, 
Menatzchim, Overseers or Master Masons, 
Ghihlim, Stone Squarers, 'j 
Ischotzeh, Hewers, >all Fellow Crafts, 

Benai, Builders, ^ 

All the Freemasons employed in the work of the 
Temple, exclusive of the two Grand Wardens, 


300 

3.300 

80,000 

113,600 


Besides the Ish Sabhal, or men of burden, the remains of 
the old Canaanites, amounting to 70,000, who are not num¬ 
bered among masons. 

In relation to the classification of these workmen, Anderson 
says, “ Solomon partitioned the Fellow-Crafts into certain 
lodges, with a Master and Wardens in each; that they might 
receive, commands in a regular manner, might take care of 
their tools and jewels, might be regularly paid every week, 
and be duly fed and clothed; and the Fellow-Crafts took care 
of their succession by educating Entered Apprentices.”* 

Josephus makes a different estimate. He includes the 3,300 
overseers in the 80,000 Fellow-Crafts, and makes the number 
of masons, exclusive of the 70,000 bearers of burdens, only 
110,000. 

A work published in 1764, entitled the Masonic Pocket 
Book ” gives a still different classification. The number, ac¬ 
cording to this work, was as follows: 


Harodim, - . - _ « ^oo 

Menatzchim, - - - . 3,300 

Ghiblim, - _ _ - _ 83,000 

Adoniram, - - - _ 30,000 


Total, - 


* Constitutions, p. 22, ed. 1769. 
486 


116,600 Masons. 




















• ^ * 




TEM 


LEXICON OF FREEMASONRY. 


TEM 


which, with the 70,000 Ish Sabbal or labourers, will make a 
grand total of 186,600-workmen. 

According to the authority of Webb, there were three Grand 
Masters, 3,300 Overseers, 80,000 Fellow-Crafts, and 70,000 
Entered Apprentices. This account makes no allusion to the 
300 Harodim, nor to the levy of 30,000, It is, therefore, mani¬ 
festly incorrect. Indeed, I doubt whether we have any cer¬ 
tain authority for the complete classification of the workmen, 
as neither the Bible nor Josephus give any account of the 
number of Tyrians employed. Oliver,* ** however, has collected 
from the masonic traditions an account of the classifications 
of the workmen, which I shall insert, with a few additional 
facts, taken from authorities in my possession. 

According to these traditions, the following was the classifi¬ 
cation of the Masons who wrought in the quarries of Tyre: 

6 Super-Excellent Masons, 

48 Excellent Masons, 

8 Grand Architects, 

16 Architects, 

2,376 Master Masons, 

700 Mark Masters, 

1,400 Markmen, 

53,900 Fellow-Crafts. 


58,454 Total. 

These were arranged as follows: The Super-Excellent 
Masons were divided into two Grand Lodges, with three breth¬ 
ren in each to superintend the work. The Excellent Masons 
were divided into six lodges, of nine each, including one of 
the Super-Excellent Masons, who acted as Master. The eight 
Grand Architects constituted one lodge, and the sixteen Archi- 


* See the whole subject treated at length in the 15th lecture of his 

** Historical Landmarks.” 


487 




TEM 


LEXICON OF FREEMASONRY. 


TEM 


tects another. The Grand Architects were the Masters, and 
the Architects the Wardens of the lodges of Master Masons, 
which were eight in number, and consisted, with the officers, 
of three hundred each. The Mark Masters were divided into 
fourteen lodges of fifty in each, and the Markmen into four¬ 
teen lodges, also of one hundred in each. The Mark Masters 
were the Masters, and the Markmen the Wardens of the lodges 
of Fellow-Crafts, which were seven hundred in number, and 
with these officers consisted of eighty in each. 

The classification in the forest of Lebanon, was as follows: 


3 Super-Excellent Masons, 
24 Excellent Masons, 

4 Grand Architects, 

8 Architects, 

1,188 Master Masons, 

300 Mark Masons, 

600 Markmen, 

23,100 Fellow-Crafts, 

10,000 Entered Apprentices. 


35,227 Total. 


These were arranged as follows: The three Super-Excellent 
Masons formed one lodge. The Excellent Masons were 
divided into three lodges of nine each, including one of the 
Super-Excellent Masons as Master. The four Grand Archi¬ 
tects constituted one lodge, and the eight Architects another, 
the former acting as Masters and the latter as Wardens of 
the lodges of Master Masons, which were four in number, 
and consisted with these officers of three hundred in each. The 
Mark Masters were divided into six lodges of fifty in each, 
and the Markmen into six lodges of one hundred in each. 
These two classes presided, the former as Masters and the 
latter as Wardens in the lodges of Fellow-Crafts, which were 

488 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


three hundred in number, and were composed of eighty each, 
including these officers. 

After three years had been occupied in “ hewing, squaring, 
and numbering,” the stones, and “ felling and preparing ” the 
timbers, these two bodies of Masons united for the purpose of 
properly arranging the materials, so that no metallic tool might 
be required in putting them up, and they were then carried up 
to Jerusalem. Here the whole body was congregated under 
the superintending care of HAB, and to them were added 
four hundred and Uyenty lodges of Tyrian and Sidonian Fel¬ 
low-Crafts, having eighty in each, and the twenty thousand 
Entered Apprentices of the levy from Israel, who had been 
therefore at rest, and who were added to the lodges of Entered 
Apprentices, making three hundred in each, so that the whole 
number engaged at Jerusalem amounted to two hundred and 
seventeen thousand two hundred and eighty-one, who were 
arranged as follows: 


Nine lodges of Excellent ^^lasons, nine in each, are - 8i 
Twelve lodges of Master Masons, three hundred in 

each, are - -- -- -- - 3,600 

One thousand lodges of Fellow-Crafts, eighty in each, 

are -------- - 80,000 

Four hundred and twenty lodges of Tyrian Fellow- 

Crafts, eighty in each, are ----- 33,600 

One hundred lodges of Entered Apprentices, three 

hundred in each, are ------ 30,000 

Seventy thousand Ish Sabbal, or labourers, are - - 70,000 


Total -------- 217,281 


Such is the system adopted by our English brethren; the 
American ritual has greatly simplified the arrangement. 
According to the s>^stem now generally taught, the workmen 
at the building of the temple were classed as follows; 

489 






TEM 


LEXICON OF FREEMASONRY. 


TEM 


Three Grand Masters. 

Three hundred Harodim, or chief superintendents, who may 
be called Past Masters.* 

Three thousand three hundred Master Masons, divided into 
lodges of three each. 

Eighty thousand Fellow-Crafts, who were also divided into 
lodges of five each. 

Seventy thousand Bantered Apprentices, divided into 
lodges of seven each. 

According to this account, there must have been— 

One thousand one hundred lodges of Master Masons. 

Sixteen thousand lodges of Fellow-Crafts. 

Ten thousand lodges of Entered Apprentices. 

No account is here taken of the levy of thirty thousand, who 
are supposed not to have been Masons, nor of the builders of 
Hiram, whom the English ritual places at thirty-three thou¬ 
sand six hundred, and most of whom were, as I suppose, mem¬ 
bers of the Dionysiac fraternity. On the whole, the American 
system seems too defective to meet all the demands of the 
student, an objection to which the English is not so obnoxious. 
I should be rejoiced, therefore, to see this latter system, with 
some modifications, generally adopted by our Grand Lecturers. 

Temple of Zerubbabel. Cyrus, King of Persia, having 
liberated the Jews, seventy years from the commencement of 
their captivity, in the reign of Jehoiakim, and fifty-two years 
after the destruction of the Temple, forty-two thousand three 
hundred and sixty of the liberated captives, by permission of 
the king, returned to Jerusalem under the guidance of Joshua 
the High Priest, Zerubbabel the Prince or Governor, and Hag- 
gai the Scribe, and two years after, that is, 535 years B. C., 
they laid the foundations of the second temple. They were. 


* They cannot according to our ritual, be Most Excellent Masters, be¬ 
cause, according to the legend of that degree, it was not established until 
the Temple was completed. 


490 



TEM 


LEXICON OF FREEMASONRY. 


TEM 


however, much disturbed in their labours by the Samaritans, 
whose ofifer to unite with them in the building they had re¬ 
jected. Artaxerxes, known in profane history as Cambyses, 
having succeeded Cyrus on the throne of Persia, he forbade 
the Jews to proceed with the work, and the Temple remained in 
an unfinished state until the death of Artaxerxes and the suc¬ 
cession of Darius to the throne. As in early life there had 
been a great intimacy between this sovereign and Zerubbabel, 
the latter proceeded to Babylon, and obtained permission from 
the monarch to resume the labour. Zerubbabel returned to 
Jerusalem, and notwithstanding some further delays conse¬ 
quent upon the enmity of the neighbouring nations, the second 
Temple, or as it may be called by way of distinction from the 
first, the Temple of Zerubbabel, was completed in the sixth 
year of the reign of Darius, 515 years B. C., and just twenty 
years after its commencement. It was then dedicated with 
all the solemnities that accompanied the dedication of the first. 

This second Temple did not equal the first in the glory and 
splendour of its decorations—the ark of the covenant was lost, 
although, by the precautions of our ancient Grand Masters, an 
exact copy of it had been preserved amid the ruin and desola¬ 
tion of Jerusalem. Both the Shekinah, the glory of God, and 
the Bathkol, or oracle, were departed forever.* Still, there is 
much to interest the people in this second house of the Lord. 
The masonic stone of foundation, which had been safely de¬ 
posited by the wisdom of the first Masons, was found and 
made the chief corner-stone, and all the holy vessels were 
returned by order of the King of Persia; the Tyrians again 
furnished timbers from the forest of Lebanon, and at length 
the cope-stone, on which seven eyes had been engraved by the 
express command of God, was celebrated with sacrifices and 
rejoicings. 

* The Jews say that there were five things wanting in the second temple, 
which had been in the first, namely: the Ark, the Urim and Thummin, the 
fire from heaven, the divine presence, or cloud of glory, and the spirit of 
prophecy and power of miracles. 


491 



TEM 


LEXICON OF FREEMASONRY. 


TES 


Temple, Order of the. A masonic institution in France, 
whose members claim to be the lineal descendants of the 
Knights Templar. It appears, however, that this claim is un¬ 
founded, and that the society is only a masonic rite, in which 
something that they call a continuation of the order of the 
Templars, is engrafted on degrees borrowed from the Ancient 
Scotch rite. Originally the order of the Temple consisted of 
the following six degrees: i. Apprentice; 2, Fellow-Craft; 3, 
Master; 4, Master of the East; 5, Master of the Black Eagle 
of St. John; 6, Perfect Master of the Pelican. But in 1808, 
to disguise this evident masonic origin, the degrees received 
the following names: i, Initiate, (this is the degree of the 
Entered Apprentice;) 2, Initiate of the Interior, (this is the 
degree of Fellow-Craft;) 3, Adept, (this is the Master;) 4, 
Adept of the East, (the Illustrious Elected of Fifteen of the 
Scotch rite;) 5, Grand Adept of the Black Eagle of St. John, 
(the Elected Knights of Nine;) these constitute the House 
of Initiation; 6, Postulant of the order, (Perfect Adept of 
the Pelican;) this is called the House of Postulance, and is 
nothing but the Rose Croix of the Scotch rite; 7, Esquire; 8, 
Knight or Levite of the Interior Guard. These last degrees 
are called the Covenant, and are the same as the Scotch degree 
of the Knight of K—H.* 

Tesselated Border. The skirting which surrounds the 
mosaic pavement. A late masonic writer suggests that the 
proper term is “ tasselled borderthe word fasselled alluding, 
he thinks, to the four tassels that are placed at the corners 
of the tracing-board. The suggestion is ingenious, but not 
correct. Tesselated means inlaid with various kinds of 
colours, or variegated with flowers, &c., and the word al¬ 
ludes to the variegated ornaments of the border. See 
Mosaic Pavement. 


* Clavel Hist. Pittoresq., pp. 66, 214-219. 
492 



TET 


LEXICON OF FREEMASONRY. 


TET 


Tetractys. {Greek, TerpaxTv^, four,) The tetractys was 
, a sacred symbol of the Pythagoreans, which was 

, , expressed by ten jods disposed in the form of a 

, , , triangle, each side containing four as in the 

, , , , annexed figure. This they explained as fol¬ 

lows :— 

The one point represented the Monad, or active principle. 

The two points, the Duad, or passive principle. 

The three, the Triad, or world arising from their union. 

The four, the Quarternary, or the liberal sciences. 

On this figure, the oath was propounded to the aspirant in 
the esoteric school of Pythagoras. Jamblichus gives this oath 
in his life of Pythagoras : 


Ov fjia afierept] ytverj^ irapadvra rerpaKTw 
Uayav aeevaov fvaeuc, pcS^upa’ r’e^ovoav. 


By that pure quadrilit’ral name on high. 
Nature’s eternal fountain and supply, 
The parent of all souls that living be,— 
By it, with faithful oath, I swear to thee. 


The tetractys was undoubtedly borrowed by Pythagoras 
from the tetragrammaton of the Jews,* when he visited 
Babylon, and was instructed by Ezekiel in the Jewish 
mysteries. 


Tetragrammaton. (Greek,) The word of four letters. 
The incommunicable name of God in Hebrew, n*)n\ which, 
as consisting of four letters, was thus called. See Je¬ 
hovah. 


* Cudworth (Intellectual system, p. 376) thinks there is no doubt of 
this, and the most learned writers have generally agreed with him in the 
opinion. 


493 



TGA 


LEXICON OF FREEMASONRY. 


THR 


T.\ G.*. A.‘. O.’. T.\ U.‘. The Grand Architect of the 
Universe. A very common abbreviation of the name of God, 
used by masonic writers. 

Theological Virtues. These are Faith, Hope, and Charity, 
which, as forming the principal rounds of the masonic lad¬ 
der, constitute a part of the instruction of the Entered 
Apprentice. Of these. Faith may be explained to be the first 
round, because faith in God is the first requisite qualification 
of a candidate for masonry; Hope is the second, because hope 
in immortality, is a necessary consequence of faith in a divine 
being; and Charity is the third, because the mind that is 
elevated by such a faith, and the heart that is warmed by such 
a hope, cannot fail to be stimulated by that universal love of 
the human race, which is but another name for Charity. 

Again. Charity is the highest round, because Charity is 
the greatest of these virtues. Our faith may be lost in sight; 

faith is the evidence of things not seenhe that believes 
only on the evidence of his senses, believes from demonstra¬ 
tion, and not from faith, and faith in him is dead. Hope 
ends in fruition; we hope only for that which we desire, but 
do not possess; and the attainment of the object is the termi¬ 
nation of our hope. But Charity extends beyond the grave, 
through the boundless realms of eternity; for there the 
mercy of God, the richest of all charities, throws a veil over 
our transgressions, and extends to the repentant sinner the 
boon of that forgiveness which divine justice must have 
denied. 

Thirty-Third Degree. See Supreme Council. 

Three. One of the sacred numbers of Freemasonry. Three 
was considered among all the Pagan nations as the chief of 
the mystical numbers, because, as Aristotle remarks, it con¬ 
tains within itself a beginning, a middle, and an end. Hence 
we find it designating some of the attributes of almost all the 
gods. The thunder-bolt of Jove was three-forked; the sceptre 

494 



THR 


LEXICON OF FREEMASONRY. 


THR 


of Neptune was a trident; Cerberus, the dog of Pluto, was 
three-headed; there were three Fates and three Furies; the 
sun had three names, Apollo, Sol, and Liber; and the moon 
three also, Diana, Luna, and Hecate. In all incantations, 
three was a favourite number, and hence, the poet says, numero 
Deiis inipari gaudet. A triple cord was used, each cord of 
three different colours, white, red, and black, and a small 
image of the subject of the charm was carried thrice around 
the altar, as we see in Virgil’s eighth ecologue: 

Terna tibi haec primum triplici diversa colore 
Licia circumdo, terque haec altaria circum 
Effigiem duco.” 

The Druids paid no less respect to this sacred number. 
Throughout their whole system, a reference is constantly made 
to its influence; and so far did their veneration for it extend, 
that even their sacred poetry was composed in triads. 

In all the mysteries, from Egypt to Scandinavia, we find a 
sacred regard for the number three. In the rites of Mithras, 
the Empyrean was said to be supported by three intelligences, 
Ormuzd, Mithra, and Mithras. In the rites of Hindostan, 
there was the trinity of Brahma, Vishnu, and Siva. It was, 
in short, a general character of the mysteries to have three 
principal officers and three grades of initiation. 

In Freemasonry, the number three is the most important and 
universal in its application of all the mystic numbers. Thus 
we find it pervading the whole ritual. There are three degrees 
of Ancient Craft Masonry—three principal officers of a lodge 
—three supports—three ornaments—three greater and three 
lesser lights—three movable and three immovable jewels— 
three principal tenets—three rounds of Jacob’s ladder—three 
working tools of a Fellow-Craft—three principal orders of 
architecture—three important human senses—three ancient 
Grand Masters—three recreant F.‘. C.*.;—and indeed so 
many instances of the consecration of the number that it would 
exceed the limits of this volume to record them. 

495 


THR 


LEXICON OF FREEMASONRY. 


TOK 


Three Globes, Rite of the Grand Lodge of. The lodge of 
“ Three Globes ’’ was established at Berlin in 1746, and in 1765 
was constituted as a Grand Lodge. It, for a long time, prac¬ 
tised only the three primitive degrees of Ancient Craft Ma¬ 
sonry; but afterwards adopted seven others, borrowed from 
France. The three ancient degrees are under the control of 
the Grand Lodge, but the seven higher ones are governed by 
an Internal Supreme Orient, whose members are, however, 
elected by the Grand Lodge. The rite of the Grand Lodge of 
the Three Globes is practised by one hundred and seventy- 
seven lodges in Germany. 

Three Steps. The three steps on the Master’s carpet are 
emblematic of the three stages of human life—youth, man¬ 
hood, and old age, and allude to the three degrees which are 
respectively representations of these three stages. 

Threshing-floor. The threshing-floor of Araunah, or Or- 
nan the Jebusite, was on Mount Moriah. It was purchased 
by David for a place of sacrifice, for six hundred shekels 
of gold, and on it the temple was afterwards built. See Oman 
the Jebusite. 

Thummin. See Urim and Thummim. 

Tiler. See Tyler. 

Tito. Tito Prince Harodim was one of the especial favour¬ 
ites of King Solomon. He presided over the lodge of 
Intendants of the Building, and was one of the twelve Illus¬ 
trious Knights who were set over the twelve tribes, that of 
Napthali being placed under his care. 

Token. This word, in Hebrew, oth, is frequently 

used in Scripture to signify a sign or memorial of something 
past, some covenant made or promise given. Thus God says 

496 


TRA 


LEXICON OF FREEMASONRY. 


TRA 


to Noah, of the rainbow it shall be for a token of a covenant 
between me and the earth;’' and to Abraham, he says of cir¬ 
cumcision, it shall be a token of the covenant betwixt me and 
you.” In masonry, the grip of recognition is called a token, 
because it is an outward sign of the covenant of friendship and 
fellowship entered into between the members of the fraternity, 
and is to be considered as a memorial of that covenant which 
was made, when it was first received by the candidate, between 
him and the order into which he was then initiated. 

Tracing-board. A painting representing the emblems 
peculiar to a degree, arranged for the convenience of the 
lecturer. Each degree of symbolic masonry has its tracing- 
board, which are distinguished as tracing-boards the first, sec¬ 
ond, and third. It is, therefore, the same as the flooring or 
carpet. 

Traditions. The legends or traditions of Freemasonry 
constitute a very considerable and important part of its ritual. 
In many instances these traditions have been corrupted by 
anachronisms and other errors, which have naturally crept 
into them during a long series of oral transmission. No one, 
therefore, can for a moment contend that all the legends and 
traditions of the order are, to the very letter, historical facts. 
All that can be claimed for them is, that in some there is a 
great deal of truthful narrative, more or less overlaid with 
fiction; in others, simply a mere substratum of history; and in 
others, nothing more than an idea, to which the legend or myth 
is indebted for its existence, and of which it is, as a symbol, 
the exponent. 

The intelligent Mason will always, however, be able, after 
a little consideration, to separate the substratum of truth from 
the superstructure of fiction which has been imposed upon it. 
And then, what it presented as a tradition will often be found 
to be a mere myth or allegory, whose symbolic teaching is of 
great beauty and importance. It is a part of the science of 

497 


tra lexicon of freemasonry. tra 

Freemasonry to elaborate out of these traditions the truth, 
symbolic or historical, which they are intended to convey, and 
to distinguish a tradition founded in fact from one which is 
based upon a myth, so as to assign to the annals and the poetry 
of the order their respective portions. 

Transient Brethren. Transient brethren, when they visit 
a lodge, are to be cordially welcomed and properly clothed. 
But on no occasion are they admitted until, after the proper 
precautions, they have proved themselves to be '' true and 
trusty.” See Visit, Right of. 

Transient Candidate. A transient candidate is one not liv¬ 
ing in the place where he applies for admission. If well recom¬ 
mended by two or more members of the lodge, a ballot may 
take place on the same night that he applies; whereas, in the 
case of a permanent resident, the letter must be referred to a 
committee, and lie over for at least a month. 

Travelling Freemasons. There is no portion of our annals 
so worthy of investigation as that which is embraced by the 
middle ages of Christendom, when the whole of Europe was 
perambulated by our brethren in associations of travelling 
artisans, under the name of '' Free and Accepted Masons,” 
for the purpose of erecting religious edifices. There is not a 
country of Europe which does not at this day contain honour¬ 
able evidences of the skill and industry of our masonic an¬ 
cestors. I therefore propose, in the present article, to give a 
brief sketch of the origin, the progress and the character of 
these travelling architects. 

Clavel, in his “ Histoire Pittoresque de la Farnc-Magon- 
nerie,” has traced the organization of these associations to the 
'' collegia artificum,” or colleges of artisans,* which were in¬ 
stituted at Rome by Numa, in the year B. C. 714, and whose 


* See Roman Colleges, in this work. 

498 



TRA 


LEXICON OF FREEMASONRY. 


TRA 


members were originally Greeks, imported by this lawgiver for 
the purpose of embellishing the city over which he reigned. 

These associations existed in Rome in the time of the em¬ 
perors. They were endowed with certain privileges peculiar 
to themselves, such as a government by their own statutes, the 
power of making contracts as a corporation, and an immunity 
from taxation. Their meetings were held in private, like the 
esoteric schools of the philosophers. Their presiding officers 
were called ‘‘ magistri.” They were divided into three classes, 
corresponding with the three degrees of Freemasonry, and 
they admitted into their ranks, as honorary members, persons 
who were not, by profession, operative masons. Finally, they 
used a symbolic language drawn from the implements of ma¬ 
sonry, and they were in possession of a secret mode of 
recognition. 

In time, the collegia artificum ’’ became the repository of 
all the rites which were brought to Rome from foreign coun¬ 
tries, and thus we may suppose the Hebrew mysteries, or 
Temple Masonry, to have been introduced into that country. 
This supposition may derive some support from the fact, that 
in the time of Julius Caesar the Jews were first permitted to 
open their synagogues and worship the God of their fathers, 
without restraint, at Rome,—a toleration for which they were 
probably indebted to their fraternization with the members of 
the colleges of artificers; and in the reign of Augustus, many 
of the Roman knights embraced Judaism, and publicly observed 
the Sabbath. 

These “ sodalitates,” or fraternities, began upon the invasion 
of the barbarians to decline in numbers, in respectability, and 
in power. Rut on the conversion of the whole empire, they 
or others of a similar character began again to flourish. The 
priests of the Christian church became their patrons, and under 
their guidance they devoted themselves to the building of 
churches and monasteries. In the tenth century, they were 
established as a free ^uild or corporation in Lombardy. The 
most celebrated of these corporations in Italy was that of 

499 


TRA 


LEXICON OF FREEMASONRY. 


TRA 


Como, and the name of Magistri Comacini,^^ or Masters of 
Como, became at length, says Muratori, the generic name of 
all these associations of architects. 

From Lombardy, which they soon filled with religious 
edifices, they passed beyond the Alps, into all the countries 
where Christianity, but recently established, required the erec¬ 
tion of churches. The popes encouraged their designs, and 
more than one bull was despatched, conferring on them 
privileges of the most extensive character. A monopoly was 
granted to them for the erection of all religious edifices; they 
were declared independent of the sovereigns in whose domin¬ 
ions they might be temporarily residing, and subject only to 
their own private laws; they were permitted to regulate the 
amount of their wages; were exempted from all kinds of taxa¬ 
tion; and no Mason, not belonging to their association, was 
permitted to compete with or oppose them in the pursuit of 
employment. And in one of the papal decrees on the subject of 
these artisans, the supreme pontiff declares that these regula¬ 
tions have been made “ after the example of Hiram, King of 
Tyre, when he sent artisans to King Solomon for the purpose 
of building the Temple of Jerusalem.’’ 

After filling the continent with cathedrals, parochial 
churches, and monasteries, and increasing their own numbers 
by accessions of new members from all the countries in which 
they had been labouring, they passed over into England, and 
there introduced their peculiar style of building. Thence they 
travelled to Scotland, and there have rendered their existence 
ever memorable by establishing, in the parish of Kilwinning, 
where they were erecting an abbey, the germ of Scottish Free¬ 
masonry, which has regularly descended through the Grand 
Lodge of Scotland to the present day. 

The government of these fraternities, wherever they might 
be for the time located, was very regular and uniform. When 
about to commence the erection of a religious edifice, they 
first built huts, or, as they were termed, lodges in the vicinity, 
in which they resided for the sake of economy as well as con- 

500 


TRA 


LEXICON OF FREEMASONRY. 


TRA 


venience. It is from these that the present name of our places 
of meeting is derived. Over every ten men was placed a 
warden, who paid them wages, and took care that there should 
be no needless expenditure of materials, and no careless loss of 
implements. Over the whole, a surveyor or master, called in 
their old documents, magister,'' presided, and directed the 
general labour. 

The Abbe Grandidier, in a letter at the end of the Marquis 
Luchet^s ^'Essai sur les Illumines/' has quoted from the ancient 
register of the Masons at Strasburg, the regulations of the 
association which built the splendid cathedral of that city. I 
have not been successful in my efforts to obtain a sight of the 
original work, but the elaborate treatise of Clavel furnishes us 
with the most prominent details of all that Grandidier has pre¬ 
served. The Cathedral of Strasburg was commenced in the 
year 1277, under the direction of Hervin de Steinbach. The 
Masons who, under his directions, were engaged in the con¬ 
struction of this noblest specimen of the Gothic style of archi¬ 
tecture, were divided into the separate ranks of Masters, 
Craftsmen, and Apprentices. The place where they assem¬ 
bled was called a hutte,'’ a German word equivalent to our 
English term, lodge. They employed the implements of ma¬ 
sonry as emblems, and wore them as insignia. They had 
certain signs and words of recognition, and received their 
new members with peculiar and secret ceremonies, admitting 
into their ranks many eminent persons who were not opera¬ 
tive Masons by profession.* 


* The correspondent of the Boston Atlas gave, in 1847, the following 
details of the Cathedral at Cologne, another labour of the Travelling Free¬ 
masons of the Middle Ages: 

“ There stood the huge mass, a proud monument to Gerhard, Master of 
the Cologne Lodge of Freemasons, and resisting, as it does, the attacks of 
nature and the labour of man, a symbol of that mystic brotherhood which, 
to use the words of Lafayette, ‘ owes a double lustre to those who have 
cherished, and to those who have persecuted it.' 

501 


32 



TRA 


LEXICON OF FREEMASONRY. 


TRA 


The fraternity of Strasburg became celebrated throughout 
Germany; their superiority was acknowledged by the kindred 
associations, and they in time received the appellation of the 
‘'haupt hutte,’’ or Grand Lodge, and exercised supremacy 
over the hiitten of Suabia, Hesse, Bavaria, Franconia, Saxony, 
Thuringia, and the countries bordering on the river Moselle. 
The Masters of these several lodges assembled at Ratisbon in 
1459, and on the 25th of April contracted an act of union, 
declaring the chief of the Strasburg Cathedral the only and 
perpetual Grand Master of the General Fraternity of Free¬ 
masons of Germany. 

Similar institutions existed in France and in Switzerland. 
In the latter country the Grand Lodge was established origi¬ 
nally at Berne, about the middle of the fifteenth century, dur¬ 
ing the construction of the cathedral at that place, but in 
1502 it was transferred to Zurich. 


‘‘ During the interval between 1248 and 1323, there were not only fifty 
Masters, and three times as many Fellow-Craft, daily employed, but a 
large number of Entered Apprentices, from all parts of Christendom, who 
had come to study both the operative and speculative branches of the art, 
and carried home with them the principles which directed the erection of 
almost every Gothic monument of the age; others, which prepared the 
way for the light of the Reformation: 

‘ They dreamt not of a perishable home. 

Who could thus build.’ 

^After the secession o-^ the Freemasons from the church, the works 
were suspended, leaving only the choir, with its side aisles, completed. 
Saxatile creepers, covered the other foundations, and after remaining un¬ 
touched, except by the iron hand of Time, for nearly five centuries, it 
could but remind one of a ‘ broken promise to God.’ In 1829, the atten¬ 
tion of the King of Prussia was directed to it, and the work recommenced 
with such skill, that an association was formed in 1842 for the purpose of 
continuing it vigorously. * * * * The original plans, which were taken 
from the lodge by the French in 1794, have been recovered, and are 
strictly adhered to by the architect, M. Zmerner, who has even adopted the 
ancient and accepted division of the workmen. The first class receives 57 
cents per diem, the second, 48 cents, and the third, 41 cents, those in the 
two latter receiving promotion when their industry and ability merit it.” 

502 



TRA 


LEXICON OF FREEMASONRY. 


TRA 


The details of the proceedings of the travelling Freemasons 
in England are more familiar, as well as more interesting, to 
us. They entered that kingdom at an early period. We have 
already seen that their organization in Italy, as a free guild, 
took place early in the tenth century; and we know, from 
undoubted documents, that Prince Edwin assembled the Eng¬ 
lish Masons at York in 926, when the first English Grand 
Lodge was constituted. It is from this general assembly of 
our ancestors at York, that all the existing constitutions of our 
English and American lodges derive their authority. From 
that period the fraternity, with various intermissions, con¬ 
tinued to pursue their labours, and constructed many edifices 
which still remain as monuments of their skill as workmen, 
and their taste as architects. Kings, in many instances, be¬ 
came their patrons, and their labours were superintended by 
powerful noblemen and eminent prelates, who, for this pur¬ 
pose, were admitted as members of the fraternity. Many of 
the old charges, for the better government of their lodges, 
have been preserved, and are still to be found in our books of 
Constitutions, every line of which indicates that they were 
originally drawn up for associations strictly and exclusively 
operative in their character. 

In glancing over the history of this singular body of archi¬ 
tects, we are struck with several important peculiarities. 

In the first place, they were strictly ecclesiastical in their 
constitution. The Pope, the supreme Pontiff of the Church, 
was their patron and protector. They were supported and 
encouraged by bishops and abbots, and hence their chief em¬ 
ployment appears to have been in the construction of religious 
edifices. Like their ancestors, who were engaged in the erec¬ 
tion of the magnificent Temple of Jerusalem, they devoted 
themselves to labour for the House of the Lord.” Masonry 
was then, as it had been before, and has ever been since, 
intimately connected with religion. 

They were originally all operatives. But the artisans of that 
period were not educated men, and they were compelled to seek 

503 


TRA 


LEXICON OF FREEMASONRY. 


TRA 


among the clergy, the only men of learning, for those whose 
wisdom might contrive, and whose cultivated taste might 
adorn, the plans which they by their practical skill were to 
carry into effect. Hence the germ of that speculative masonry, 
which once dividing the character of the fraternity with the 
operative, now completely occupies it, to the entire exclusion 
of the latter. 

But, lastly, from the circumstance of their union and con¬ 
cert, arose a uniformity of design in all the public buildings 
of that period—a uniformity so remarkable as to find its ex¬ 
planation only in the fact, that their construction was com¬ 
mitted throughout the whole of Europe, if not always to the 
same individuals, at least to members of the same association. 
The remarks of Mr. Hope on this subject, in his History of 
Architecture,’' (p. 239,) are well worthy of perusal. '‘The 
architects of all the sacred edifices of the Latin church, 
wherever such arose,—north, south, east, or west,—thus de¬ 
rived their science from the same central school; obeyed in 
their designs the same hierarchy; were directed in their con¬ 
structions by the same principles of propriety and taste; kept 
up with each other, in the most distant parts to which they 
might be sent, the most constant correspondence; and rendered 
every minute improvement, the property of the whole body 
and a new conquest of the art. The result of this unanimity 
was, that at each successive period of the monastic dynasty,- 
on whatever point a new church or new monastery might be 
erected, it resembled all those raised at the same period in 
every other place, however distant from it, as if both had 
been built in the same place by the same artist. For instance, 
we find, at particular epochs, churches as far distant from 
each other as the north of Scotland and the south of Italy, to 
be minutely similar in all the essential characteristics." 

In conclusion, we may remark, with some pride as their de¬ 
scendants, that the world, is indebted to this association for 
the introduction of the Gothic, or, as it has lately been denomi¬ 
nated, the pointed style of architecture. This style—so dif- 

504 


TRA 


LEXICON OF FREEMASONRY. 


TRA 


ferent from the Greek or Roman orders— whose pointed arches 
and minute tracery distinguish the solemn temples of the olden 
time, and whose ruins arrest the attention and claim the ad¬ 
miration of the spectator, has been universally acknowledged 
to be the invention of the travelling Freemasons of the Aliddle 
Ages. 


Travelling Warrants. These are Warrants of Constitu¬ 
tion granted to lodges, empowering the members to remove 
their lodge at pleasure, and to open it and transact lodge busi¬ 
ness in any part of the world in which they may be stationed. 
Such Warrants are granted generally to lodges in the army. 
In i 779 > the Massachusetts Grand Lodge granted a warrant 
to Gen. Patterson and others, to hold a travelling lodge in the 
American army, to be called Washington Lodge.’’ In 1756, 
R, W. Richard Gridley was authorized to congregate all 
Free and Accepted Masons, in the expedition against Crown 
Point, and form them into one or more lodges.” In 1738, St 
John’s Grand Lodge, at Boston, granted a travelling warrant 
to a lodge to be holden in His Majesty’s 28th regiment, then 
stationed at Louisburg.* Lodges of this character are still 
very common in the British army.f 

In the London Review, 1834, two interesting anecdotes are 
recorded of lodge No. 227, attached to the 46th regiment of 
the British army, and working under a travelling warrant 
from the Grand Lodge of Ireland. During the Revolution, 
'' the masonic chest of the 46th, by the chance of war, fell into 
the hands of the Americans: the captors reported the circum¬ 
stance to Gen. Washington, who embraced the opportunity of 
testifying his admiration of masonry in the most marked and 
gratifying manner, by directing that a guard of honour, under 


* Moore’s Magazine, vol. i, p. 15. 

f During the late war between the United States and Mexico, travelling 
warrants were granted to some of the regiments of volunteers in the 
American army. 


505 



TRE 


LEXICON OF FREEMASONRY. 


TRl 


the command of a distinguished officer, should take charge of 
the chest, with many articles of value belonging to the 46th, 
and return them to the regiment. In 1805, the chest was 
captured again in Dominica, by the French, who carried it on 
board their fleet without knowing its contents. Three years 
afterward, the chest, at the request of the officers who had 
commanded the expedition, was returned by the French govern¬ 
ment with several complimentary presents.'’ 

Treasurer. The fourth officer of a symbolic lodge, whose 
duty it is to receive all money from the hands of the Secretary, 
or otherwise, and pay it out again by the order of the Worship¬ 
ful Master, and with the consent of the lodge. He is a respon¬ 
sible officer, and is generally required to give security for the 
faithful performance of his duties. 

Trestle-board. A trestle-board, from the French tresteau, 
is a board placed on a wooden frame of three legs. Masonic- 
ally, it means the board on which the master workman lays 
his designs to direct the craft in their labours. In speculative 
Freemasonry, it is symbolical of the books of nature and re¬ 
velation, in which the Supreme Architect of the Universe has 
developed his will, for the guidance and direction of his 
creatures, in the great labour of their lives, the erection of a 
temple of holiness in the heart. 


' Triangle, Double. The double triangle is described by 
some writers as identical with the pentalpha of Pythagoras, 
or pentangle of Solomon. This, however, is not the case. The 
pentalpha has five lines and five angles, and the 
double triangle has six lines and six angles. The 
former, was among the Pythagoreans, an em¬ 
blem of health, and among Masons it is the out¬ 
line or origin of the five-pointed star, the emblem 
of fellowship; the latter is a symbol of Deity. 
In Christian churches the double triangle is used 
as a symbol of the twofold nature of Christ. 
506 





TRI 


LEXICON OF FREEMASONRY. 


TRI 


Triangle, Equilateral. This, as the most perfect of figures, 
was adopted by all the ancient nations as a symbol of the 
Deity. It still retains that allusion as an emblem of Free¬ 
masonry. Among the Hebrews, a jod in the centre of an equi¬ 
lateral triangle, was one of the emblems of Jehovah. In the 
system of Pythagoras, the obligation was administered to the 
candidate on the Tetractys, which was expressed by ten jods 
arrayed in the form of a triangle, which, with them, was the 
symbol of Deity, as embracing in himself the three stages of 
time, past, present, and future; he was, he is, and he shall be. 
Among the Hebrews, a jod in the centre of a triangle was one 
of the modes of expressing the incommunicable name of 
Jehovah, and was supposed, by some authors, to refer to the 
triune God. This allusion to Deity it still preserves in the 
masonic ritual. 

Triangle, Triple. This is another of the numerous forms 
in which the triangle is arranged, and like all 
the others, it is used as a symbol of Deity, 
though perhaps it is here made to assume a 
still more sacred character from its triple form. 

As such, it has been adopted as the most ap¬ 
propriate jewel of the Illustrious Prelate in an 
Encampment of Knights Templar. 

Triple Tau. The Tau Cross, or Cross of St. Anthony, is 
a cross in the form of a Greek T. The triple tau is a figure 
formed by three of these crosses meeting in a point, and there¬ 
fore resembling a letter T resting on the traverse beam of an H. 
This emblem is not adopted in American Freemasonry, but 
placed in the centre of a triangle and circle—both emblems of 
the Deity; it constitutes the jewel of the Royal Arch as prac¬ 
tised in England, where it is so highly esteemed as to be called 
the ^^emblem of all emblems,’’ and ''the grand emblem of Royal 
Arch Masonry.” The original signification of this emblem 
has been variously explained. Some suppose it to include the 

507 





TRO 


LEXICON OF FREEMASONRY. 


TRO 


initials of the Temple of Jerusalem, T. H., Temphim Hiero- 
solymm; others, that is a symbol of the mystical union of the 
Father and Son, H signifying Jehovah, and T, or the cross, 
the Son. A writer in Moore’s Magazine ingeniously supposes 
it to be a representation of three T squares, and that it alludes 
to the three jewels of the three ancient Grand Masters. It has 
also been said that it is the monogram of Fliram of Tyre, and 
others assert that it is only a modification of the Hebrew let¬ 
ter shiny which was one of the Jewish abbreviations of the 
sacred name. Oliver thinks, from its connection with the 
circle and triangle in the Royal Arch jewel, that it was in¬ 
tended to typify the sacred name as the author of eternal life. 
The English Royal Arch lectures say that “ by its intersec¬ 
tion it forms a given number of angles that may be taken in 
five several combinations; and, reduced, their amount in right 
angles will be found equal to the five Platonic bodies which 
represent the four elements and the sphere of the Universe.” 
Amid so many speculations, I need not hesitate to offer one 
of my own. I have already stated under the article Tan Cross, 
that the Prophet Ezekiel speaks of the tan or tau cross as the 
mark distinguishing those who were to be saved, on account 
of their sorrow for their sins, from those who, as idolaters, 
were to be slain. It was a mark or sign of favourable dis¬ 
tinction, and with this allusion we may, therefore, suppose the 
triple tau to be used in the Royal Arch degree as a mark 
designating and separating those who know and worship the 
true name of God, from those who are ignorant of that august 
mystery. 

Trowel. An implement of operative masonry, which has 
been adapted by speculative Masons as the peculiar working 
tool of the Master’s degree. By this implement, and its use 
in operative masonry to spread the cement which binds all the 
parts of the building into one common mass, we are taught 
to spread the cement of affection and kindness, which unites 
all the members of the masonic family, wheresoever dispersed 

508 


TRO 


LEXICON OF FREEMASONRY. 


TRO 


over the globe, into one companionship of Brotherly Love, 
Relief, and Truth. 

This implement is also very appropriately devoted to the 
Master's degree, because, as Master Masons only, do we con¬ 
stitute the recognized numbers of the great brotherhod of 
masonry. The Entered Apprentice and Fellow-Craft are not 
considered as members of the masonic family. 

Again is this implement considered the appropriate work¬ 
ing tool of a Master Mason, because, in operative masonry, 
while the Apprentice is engaged in preparing the rude mater¬ 
ials, which require only the guage and gavel to give them their 
proper shape, the Fellow-Craft places them in their proper 
position by means of the plumb, level, and square; but the 
Master Mason alone, having examined their correctness, and 
proved them true and trusty, secures them permanently in 
their place by spreading, with the trowel, the cement that 
irrevocably binds them together. 

The trowel has also been adopted as the jewel of the Select 
Master. But its uses in this degree are not symbolical. They 
are simply connected with the historical legend of the degree. 

Trowel and Sword. In the degree of Knights of the East 
we are told that at the building of the second temple, Zerub- 
babel ordered the workmen to carry a sword in one hand and 
a trowel in the other, so that while they worked with one hand 
they might be enabled to defend themselves with the other 
from the attacks of their envious neighbours, the Samaritans. 
To commemorate the valour of these worthy craftsmen, the 
sword and trowel en saltire have been placed upon the English 
Royal Arch Tracing-board. In the American ritual this ex¬ 
pressive symbol of valour and piety has been omitted. 

Trowel, Company of the. A society composed of learned 
and eminent persons, instituted at Florence in 1512. Its 
emblems were the trowel, the gavel and the square, and its 
patron was St. Andrew. Clavel thinks the institution was 

509 


TRU 


LEXICON OF FREEMASONRY. 


TUB 


derived from the society of Travelling Freemasons, and was 
organized by persons of quality, who had been admitted as 
honorary members of that operative association. 

True Masons, Order of the. A branch of the Hermetic 
rite of Pernetti, under the name of the order of True Masons, 
was established at Montpelier, in 1778, by Boileau, who sub¬ 
sequently introduced the Philosophic Scotch rite. It consisted 
of six degrees, i, the True Mason; 2, the True Mason in the 
right way; 3, Knight of the Golden Key; 4, Knight of the 
Rainbow; 5, Knight of the Argonauts; 6, Knight of Golden 
Fleece. 

Truth. Truth is one of the three principal tenets of our 
order, Brotherly Love and Relief being the other two. To be 

true and trusty'' is one of the first lessons in which the 
aspirant is instructed. All other things are mortal and transi¬ 
tory, but truth alone is immutable and eternal; it is the at¬ 
tribute of Him in whom there is no variableness nor shadow 
of changing. 

Tubal Cain. The son of Lamech; the first who wrought 
in iron and brass. He was. the inventor of edge-tools, and 
introduced many arts into society which tended towards its 
improvment and civilization. Tubal Cain is the Vulcan of the 
pagans, and is thought to have been closely connected with 
Ancient Freemasonry. Faber says that '' all the most remark¬ 
able ancient buildings of Greece, Egypt and Asia Minor, were 
ascribed to Cabirean or Cyclopean Masons,’’ the descendants 
of Vulcan, Dhu Balcan, the god Balcan, or Tubal Cain. Oliver 
says ‘‘ in after times Tubal Cain, under the name of Vulcan 
and his Cyclops, figured as workers in metals and inventors 
of the mysteries; and hence it is probable that he was the 
hierophant of a similar institution in his day, copied from the 
previous system of Seth, and applied to the improvement of 
schemes more adapted to the physical pursuits of the race to 

510 


TUS 


LEXICON OF FREEMASONRY. 


TWE 


which he belonged/^* For these reasons Tubal Cain has been 
consecrated, among masons of the present day, as an ancient 
brother. His introduction of the arts of civilization having 
given the first value to property, Tubal Cain has been con¬ 
sidered among masons as a symbol of worldly possessions. 

Tuscan Order. One of the five orders of architecture, and 
of comparatively modern date, having been invented by the 
Italians. It so much resembles the Doric, that it has been con¬ 
sidered by most writers as merely a variety of that order. Its 
want of antiquity causes it to be held in but little esteem 
among Freemasons. 

Twelve Illustrious Knights. See Sublime Knight Elected. 

Twelve Grand Points of Masonry. The old English 
lectures contain the following passage: There are in Free¬ 
masonry twelve original points, which form the basis of the 
system, and comprehend the whole ceremony of initiation. 
Without the existence of these points, no man ever was or can 
be legally and essentially received into the order. Every per¬ 
son who is made a mason must go through all these twelve 
forms and ceremonies, not only in the first degree, but in every 
subsequent one.'' 

Important as our ancient brethren deemed the explanation 
of these points, the Grand Lodge of England thought proper, 
in 1813, to strike them from its ritual, and as they never were 
introduced into this country, a synopsis of them may not be 
uninteresting or unacceptable. 

These twelve points refer the twelve parts of the ceremony 
of initiation to the twelve tribes of Israel, in the following 
manner: 

I. To Reuben was referred the opening of the lodge, be¬ 
cause he was the first-born of his father. 


Oliver, Landmarks, ii. p. 213. 

51I 



TWE 


LEXICON OF FREEMASONRY. 


TWE 


2. To Simeon was referred the preparation of the candidate, 
because he prepared the instruments of destruction for the 
slaughter of the Shechemites. 

3. To Levi was referred the report, because he gave a signal 
or report to his brothers when they assailed the men of 
Shechen. 

4. To Judah was referred the entrance, of the candidate, 
because this tribe first entered the promised land. 

5. To Zebulun was referred the prayer, because the prayer 
and blessing of his father was conferred on him in preference 
to his bother, Issachar. 

6. To Issachar was referred the circumambnlation, because, 
as an indolent and thriftless tribe, they required a leader to 
advance them to an equal elevation with the other tribes. 

7. To Dan was referred the ceremony of advancing to the 
altar, as a contrast with the rapid advance of that tribe to 
idolatry. 

8. To Gad was refered the obligation, because of the vow 
of Jephtha, a member of that tribe. 

9. To Asher was referred the time when the candidate was 
intrusted, because Asher, by the fertile soil of its district, was 
represented by fatness and royal dainties, which were com¬ 
pared to the riches of masonic wisdom which the candidate 
then received. 

10. To Naphthali was referred the investment, when the 
candidate, having received his apron, was declared free, be¬ 
cause the tribe of Naphthali had a peculiar freedom attached to 
them in conformity with the blessing pronounced by Moses. 

11. To Joseph was referred the north-east corner, because, 
as this reminds us of the most superficial part of masonry, so 
the two half tribes of Ephraim and Manasseh, of which the 
tribe of Joseph was composed, were accounted more super¬ 
ficial than the rest, inasmuch as they were only the grandsons 
of the patriarch Jacob. 

12. To Benjamin was referred the closing of the lodge, be¬ 
cause he was the last son of Jacob. 



MASONIC TEMPLE, PHILADELPHIA, PA. 
The Grandest Edifice of the Craft on the Globe 



















TWE 


LEXICON OF FREEMASONRY. 


TYR 


These points, as I have already observed, are now obsolete, 
but they afford instruction, and will be found worthy of 
attention. 

Twenty-four Inch Guage. An instrument made use of in 
operative masonry, for the purpose of measuring and laying 
out work, and which, in speculative masonry, constitutes one 
of the working tools of the Entered Apprentice. The twenty- 
four inches which are marked upon its surface, are emblem¬ 
atical of the twenty-four hours of the day, which, being divided 
into three parts, instruct the mason to give eight hours to 
labour, eight hours to the service of God, and a worthy dis¬ 
tressed brother, and eight to refreshment and sleep. William 
of Malmsbury tells us, that this method of dividing the day 
is the same that was adopted by King Alfred. Why the 
twenty-four inch guage has been adopted as the working tool 
of an Entered Apprentice, may be seen by a reference to the 
word Implements, 

Tyler. An officer in a symbolic lodge, whose duty it is to 
guard the lodge against the intrusion of the profane. As in 
operative masonry, the Tyler, when the edifice is erected, 
finishes and covers it with the roof, so in speculative Masonry, 
when the lodge is duly organized, the Tyler closes the door and 
covers the sacred precincts from all intrusion. The Tyler is 
not necessarily a member of the lodge, but should always be a 
worthy Mason, and skilful in the craft. He generally receives 
a moderate compensation for his services. 

Tyre. A city of Phenicia, on the coast of the Mediter¬ 
ranean sea, ninty-three miles north of Jerusalem. It is dis¬ 
tinguished in masonic history for the part taken by Hiram, 
its king, in supplying workmen and material for the building 
of the Temple. This magnificent place, once the richest and 
most powerful of the cities of the coast, has long since been 
demolished, and on a part of its ruins the insignificant village 
of Sur has been founded by the Metoualies. 

513 


UNA 


LEXICON OF FREEMASONRY. 


UNI 


U. 

Unanimity. Unanimity in the choice of candidates is con¬ 
sidered so essential to the welfare of the fraternity, that the 
old regulations of the Grand Lodge of England, have expressly 
provided for its preservation in the following words : 

'' But no man can be entered a brother in any particular 
lodge, or admitted a member thereof, without the unanimous 
consent of all the members of the lodge then present, when the 
candidate is proposed, and when their consent is formally 
asked by the Master. They are to give their consent in their 
own prudent way, either virtually or in form, but with 
unanimity. Nor is this inherent privilege subject to a dispen¬ 
sation; because the members of a particular lodge are the best 
judges of it; and because, if a turbulent member should be 
imposed upon them, it might spoil their harmony, or hinder 
the freedom of their communication, or even break and dis¬ 
perse the lodges, which ought to be avoided by all true and 
faithful.'’* See Ballot, 

Unfavourable Report. The unfavourable report of a com¬ 
mittee on the application of a candidate is equivalent to a 
rejection, and precludes the necessity of a ballot. For the 
reason, see Election, 

Universi Terrarum Orbis Architectonis Per Gloriam 
Ingentis. By the Glory of the Grand Architect of the Uni¬ 
verse ,—This is the caption to all balustres or documents 
emanating from a Sovereign Inspector or Supreme Council 
of the 33d degree of the Ancient Scotch rite. 


* Revised Regulations, anno 1767, 

514 



UPR 


LEXICON OF FREEMASONRY. 


URI 


Upright Posture. To man alone, of all the inhabitants of 
the earth, has his Creator given an upright and erect posture, 
to elevate his mind by the continual sight of the heavenly 
host, and by the noble thoughts that his natural attitude in¬ 
spires, to draw him from the grovelling cares of earth, to a 
contemplation of the divine source from whence he sprang. 
In the human race this erect stature is the foundation of their 
dominion and superiority over all the rest of the animal 
world.* 

Thus while the mute creation downward bend 
Their sight, and to their earthly mother tend, 

Man looks aloft, and with eternal eyes 
Beholds his own hereditary skies.” f 

The man who has planted his feet upon the immutable square 
of morality, and whose body is erect in the proud conscious¬ 
ness of virtue, is, indeed, worthy of the dominion which has 
been given him over the beasts of the field and the fowls of 
the air. And the mason, remembering that '' God hath made 
man upright,’'J should constantly endeavour to preserve that 
upright posture of his body and his mind. 

Urim and Thummim. Two Hebrew words, D'l'iN and 
D''Dn, Aurim and Thummim, signifying, as they have been 
translated in the Septuagint, “ Light and Truth.'' § They were 
sacred lots worn in the breast-plate of the High Priest, and to 
be consulted by him alone for the purpose of obtaining a revela¬ 
tion of the will of God in matters of great moment. What 
they were, authors on Jewish antiquities have not been able 
to agree. Some suppose, that the augury consisted in a more 


* Turner, Sac. His. World. I. lett. 21, p. 420. 
t Pronaque cum spectent animalia csetera terram 
Os homini sublime dedit: coelumque tueri 
Jussit, et erectos ad sidera tollere vultus. 

Ovid. Met. B. i. 84. 

X Ecclesiastes, vii. 29. ^ koi al^eia, 

515 



URN LEXICON OF FREEMASONRY. URN 

Splendid appearance of certain letters of the names of the 
tribes inscribed upon the stones of the breast-plate; others, that 
it was received by voice from two small images which were 
placed beyond the folds of the breast-plate. A variety of other 
conjectures have been hazarded, but as Godwyn observes, ‘die 
spoke best, who ingeniously confessed that he knew not what 
Urim and Thummim was.''* 

But the researches of Egyptian Archaeologists have thrown 
much light upon this intricate subject, and relieved it of many 
of its difficulties. It is now known that the Egyptian judges 
wore breast-plates having inscribed on them two figures, the 
one of the Sun Ra, in a double sense, that of physical and intel¬ 
lectual light, and the other, that of the goddess Thme in her 
twofold capacity of truth and justice. 

Now in Hebrew the double capacity of any thing is expressed 
by the plural form of the noun. But the Egyptian Ra, the sun 
or light, is in Hebrew Aiir and Thme, truth is Thme, Aiir, in 
the plural, is Aiirini. Thme, in the plural, is Thmim, Now it 
seems to me, and I have the high authority of the Egyptian 
archaeologists with me, that the Aurim and Thummim of the 
Hebrew breast-plate were borrowed from the breast-plates of 
the Egyptian judges. Moses, we know, was versed in all the 
learning of the Egyptians, and these very breast-plates had 
already been consecrated in the eyes of the Jews by their see¬ 
ing them worn as tokens of official dignity by the ministers of 
justice, who were also High Priests in that Egypt which had 
formerly been the land of their task-masters. 

Urn. The urn has been adopted as a memorial of death; 
because formerly it was the custom, instead of burying corpses, 
to burn them upon a funeral pyre, and deposit the ashes in an 
urn. This custom was sometimes adopted by the Jews, as in 
the case of Saul, whose body was burnt by the men of Jabesh, 
though their usual method was that of inhumation. 


* Moses and Aaron, B. iv. ch. 8. 

516 



VEI 


LEXICON OF FREEMASONRY. 


VIS 


V. 


Veils. The veils of the tabernacle were of four colours, 
blue, purple, scarlet, and white or fine linen. These colours 
have been adopted as the symbolic colours of masonry. White 
is the emblem of innocence, and is found in the gloves and 
apron; blue is the emblem of universal friendship, and is appro¬ 
priated to the symbolic degrees; scarlet is the emblem of zeal 
and fervency, and is appropriated to the Royal Arch; purple, 
which is the union of blue and scarlet, is thence the emblem of 
unity and concord, and has been adopted as the colour of the 
intermediate degrees between the symbolic and the Royal Arch. 
The Jews, according to Josephus, gave to these veils an astro¬ 
nomical signification, and supposed them to represent the four 
elements. Fine white linen was a symbol of the earth, because 
it was made out of flax, a production of the earth; the blue, 
as the colour of the sky, was a symbol of the air; the purple, 
of the sea, because it derived its colour from the murex, a 
shell-fish that inhabits the sea; and the scarlet was the natural 
symbol of fire.* 

Veils, Masters of the. Three officers of a Royal Arch 
Chapter, who, being armed with a sword, and bearing a banner 
of the appropriate colour, are stationed at the blue, purple, 
and scarlet veils. The white veil is guarded by the Royal Arch 
Captain. 

Verger. An officer in a Council of Knights of the Holy 
Sepulchre, corresponding to the Senior Deacon in a symbolic 
lodge. 

Visitation. The official visit of the Grand Master and his 
officers to a subordinate lodge, for the purpose of inspecting 


33 


Josephus, Antiq. Judaic, lib. iii. c. 7. 

517 



VIS 


LEXICON OF FREEMASONRY. 


VIS 


its books and mode of work, is called a visitation. On this 
occasion, the lodge should be opened in the Master's degree; 
the Grand Officers should be received with all the honours of 
masonry, and the seats of the officers of the lodge should 
be surrendered to the corresponding Grand Officers. This 
last is done as an acknowledgment of the authority from which 
the lodge derives its Warrant of Constitution. 

The Grand Master and the Deputy Grand Master are en¬ 
titled, in all their visits to subordinate lodges, to certain privi¬ 
leges, which are thus laid down in the English constitutions: 

The Grand Master has full authority to preside in any 
lodge, and to order any of his Grand Officers to attend him; 
his Deputy is to be placed on his right hand, and the Master of 
of the lodge on his left hand. His Wardens are also to act as 
Wardens of that particular lodge during his presence." P. 30. 

'' The Deputy Grand Master has full authority, unless the 
Grand Master, or Pro-Grand Master, be present, to preside in 
every lodge which he may visit, with the Master of the lodge 
on his right hand. The Grand Wardens, if present, are to act 
as Wardens." P. 33. 

But this power of presiding, in an informal visit, does not 
seem to have been extended to the Grand Wardens; though, of 
course, if the visit be official, and the Grand and Deputy Grand 
Masters be absent, the Senior Grand Warden will preside as 
Deputy Grand Master, and the Master of the lodge will, in 
that case, sit on the right. 

Visit, Right of. Every mason who is a working brother, 
that is to say, who is a subscribing member of a lodge, has a 
right to visit any other lodge as often as it may suit his con¬ 
venience or his pleasure.* 


* I shall not enter upon the question that has been mooted by Brother 
Moore, [Freemason's Mag. vol. iii. 225,] whether this is an inherent right. 
It will be sufficient, as seen above, that the right is secured by the oldest 
regulations. 


S18 




VIS 


LEXICON OF FREEMASONRY. 


VIS 


This right is guaranteed to every mason by the most ancient 
regulations. In the ‘'Ancient Charges at the Constitution of 
a Lodge/’ contained in a MS. of the Lodge of Antiquity in 
London, it is directed, “ That every mason receive and cherish 
strange fellowes when they come over the countrie, and sett 
them on worke, if they will worke, as the manner is; that is to 
say, if the mason have any mould stone in his place, he shall 
give him a mould stone, and sett him on worke; and if he have 
none, the mason shall refresh him with money unto the next 
lodge.” 

This regulation is explicit. It not only infers the right of 
visit, but it declares that the strange brother shall be welcomed. 
It refers, however, only to the case of “ strange fellowes,” 
whom we now denominate transient brethren. But in the case 
of brethren who reside in the place where the lodge is situated, 
to which they demand admittance, other and subsequent regu¬ 
lations have been created. In this case it seems to be necessary 
that the visiting brother shall be a member of some other 
lodge. This doctrine is expressed in the following sections of 
the Constitution of the Grand Lodge of England: “A brother, 
who is not a subscribing member to some lodge, shall not be 
permitted to visit any one lodge in the town or place where he 
resides, more than once during his secession from the craft.” 
P. 89. 

A non-subscribing brother is permitted to visit each lodge 
once, because it is supposed that this visit is made for the pur¬ 
pose of enabling him to make a selection of the one in which 
he may prefer working. But afterwards he is excluded, in 
order to discountenance those brethren who wish to continue 
members of the order, and to partake of its benefits, without 
contributing to its support. 

Another regulation on this subject is, that no visitor can be 
admitted into a lodge, unless he is personally vouched for by 
a brother present, or has submitted to a due examination. 

A fourth regulation, and one that has lately given occasion 
to considerable discussion, is, that a strange brother shall fur^ 

519 


vox 


LEXICON OF FREEMASONRY. 


VOU 


nish the lodge he desires to visit with a certificate of his good 
standing in the order. The regulation requiring certificates 
has been said by some to be an innovation. That it is not so, 
but, on the contrary, was in force at an early period, will appear 
from the following extract, from the '' Regulations made in 
General Assembly, Dec. 27, 1663,'' under the Grand Master¬ 
ship of the Earl of St. Albans: “ 3. That no person hereafter 
who shall be accepted a Freemason, shall be admitted into any 
lodge or assembly, until he has brought a certificate of the 
time and place of his acceptation, from the lodge that accepted 
him, unto the Master of that limit or division where such a 
lodge is kept.’' This regulation has since been reiterated on 
several occasions; by the Grand Lodge of England in 1772, 
and at subsequent periods by several of the Grand Lodges of 
this and other countries. 

The right of visit is, therefore, regulated by the following 
principles: Transient brethren may visit lodges, provided they 
prove themselves qualified by a voucher or by examination, and 
by the possession of a certificate; and resident brethren after 
the first visit, only while they are contributing members to the 
order. 

Voting. Voting in lodges viva voce is an innovation. The 
ancient method was by holding up one of the hands. In the 
regulations of the Grand Lodge of England, revised in 1767, 
it is said, The opinions or votes of the members are always 
to be signified by each holding up one of his hands; which 
uplifted hands the Grand Wardens are to count, unless the 
number of hands be so unequal as to render the counting use¬ 
less. Nor should any other kind of division be ever admitted 
on such occasions.” 

Vouching. To vouch is to bear witness; vouching for a 
brother is, therefore, bearing witness that he is a true and 
trusty mason. And no one can, of course, give this testimony 

520 


WAG 


LEXICON OF FREEMASONRY. 


WAG 


of a stranger’s character, unless he has personally satisfied 
himself of his qualifications. 

A candidate’s letter must be signed by two brethren, one of 
whom vouches for his possessing the necessary qualifications, 
moral, mental, and physical, and is, hence, called the voucher; 
and the other, upon this vouching, recommends him to the 
lodge; and no candidate, unless thus properly vouched for, can 
be suffered to enter upon the ceremonies of initiation. 


W. 

Wages. There are various masonic traditions respecting 
the wages paid to the workmen at the building of the temple. 
The whole is stated to have been equal to six hundred and 
seventy-two millions of dollars, but the authorities differ as to 
the proportion in which it was distributed. Of course, the 
higher the degree, the higher must have been the amount of 
wages. A Master must have received more than a Fellow- 
Craft. 

There was an old tradition among the English masons, that 
the men were paid in their lodges by shekels—a silver coin of 
about the value of fifty cents—and that the amount was regu¬ 
lated by the square of the number of the degree that the work¬ 
man had attained. Thus, the Entered Apprentice received 
one shekel per day; the Fellow-Craft, who had advanced to the 
second degree, received the square of 2, or 2X2=^4 shekels; 
and the Mark Man, or third degree, received the square of 3, 
or 3X3=9 shekels; whilst the ninth degree, or Super-Excel¬ 
lent Mason, received the square of 9, or 9X9=81 shekels. 

According to this tradition, the pay-roll would be as follows: 

521 



WAR LEXICON OF FREEMASONRY. WAR 


An Entered Apprentice received 

I 

shekel or . 

. $00 

50 cts. 

A Fellow-Craft, 

(( 

4 

(( 

or . 

2 

00 

A Mark Man, 

(( 

9 

(( 

or , 

. • 4 

50 

A Mark Master, 

a 

16 

(( 

or . 

. 8 

00 

A Master Mason, 

(( 

25 

u 

or . 

. 12 

50 

An Architect, 

a 

36 

(( 

or . 

. 18 

00 

A Grand Architect, 

a 

49 

(( 

or . 

• 24 

50 

An Excellent Mason, 


64 

ii 

or . 

• 32 

00 

A Super-Excellent Mason, 

<( 

81 

ii 

or . 

. 40 

50 


But this calculation seems to have been only a fanciful 
speculation of some of our ancient brethren. 

The traditions preserved among us relate only to the pay of 
the Fellow-Crafts, and carry with them a much greater air of 
probability. 

According to these, such of the Fellow-Crafts as worked in 
the quarries, and had been made the possessors of a mark, 
received their wages in specie, at the rate of a half shekel a 
day, and were paid on the sixth day of the week, at the office 
of the Senior Grand Warden of their lodge. But all the other 
Fellow-Crafts received theirs in the middle chamber, and were 
paid in corn, wine, and oil, according to the stipulation of King 
Solomon with Fliram, King of Tyre: ^^\nd, behold, I will 
give to thy servants, the hewers that cut timber, twenty thou¬ 
sand measures of beaten wheat, and twenty thousand measures 
of barley, twenty thousand baths of wine, and twenty thou¬ 
sand baths of oil.’' 2 Chron. ii. 10. 

Wardens. Two officers in a symbolic lodge, whose duty it 
is to assist the Worshipful Master in the government of the 
craft. The first of these officers is called the Senior, and the 
second the Junior Warden. 

Senior Warden. The duties of a Senior Warden are highly 
important. He is, under the Master, to superintend the craft 
during labour, and, in his absence, to preside over the lodge. 
With the Worshipful Master and the Junior Warden, he repre- 

522 



WAR 


LEXICON OF FREEMASONRY. 


WAR 


sents the lodge in the Grand Lodge. The Senior Warden has 
the privilege of appointing the Junior Deacon; and to him, 
when the Master is otherwise engaged, are all reports to be 
made by that officer. His jewel is a level—an emblem of the 
equality and harmony which should exist among Masons in 
the lodge while at work. Before the Senior Warden is placed, 
and he carries in all processions, a column, which is a repre¬ 
sentation of the right-hand pillar that stood at the porch of 
King Solomon's Temple. 

In case of the death, removal from the State, or expulsion 
of the Master, the Senior Warden presides over the lodge for 
the remainder of his term of office. During the temporary 
absence of the Master, the Senior Warden will, sometimes, 
through courtesy, resign the chair to a former Past Master; 
yet, in this case, the latter officer derives his authority from 
the Warden, and cannot act until this officer has congregated 
the lodge. The same thing is applicable to the Junior Warden, 
in case of the absence both of the Master and the Senior War¬ 
den. This rule arises from the fact that the Warrant of Con¬ 
stitution is granted to the Master, Wardens, and their suc¬ 
cessors in office, and not to the members of the lodge. A 
Lodge, therefore, cannot be legally congregated without the 
presence of at least one of these officers, or a Past Master. 

Junior Warden. The Junior Warden presides over the craft 
during refreshment, and in the absence of the Worshipful 
Master and Senior Warden, he performs the duties of presid¬ 
ing officer. The jewel of the Junior Warden is a plumb, emblem¬ 
atic of the rectitude of conduct which should distinguish 
the brethren, when, during the hours of refreshment, they are 
beyond the precincts of the lodge. His seat is in the S.*., and 
he represents the Pillar of Beauty. He has placed before him, 
and carries in procession, a column, which is the representa¬ 
tive of the left-hand pillar which stood at the porch of Solo¬ 
mon's Temple.* 


* The two columns which, in the York rite, are small, and placed upon 

523 



WAR 


LEXICON OF FREEMASONRY. 


WAR 


One other regulation in relation to these officers, requires 
to be mentioned. When the lodge, by death or otherwise, is 
deprived of the services of any of the other officers, an elec¬ 
tion may be immediately held, under the dispensation of the 
Grand Master, to supply the vacancy. But no election can be 
had to supply the place ad interim, of either the Master or 
Wardens, while one of the three remains. If two of them, as, 
for example, the Master and Senior Warden, have died or 
been deposed, the Junior Warden must occupy the chair dur¬ 
ing the remainder of the term, and appoint his Wardens pro 
tempore at each communication, until the regular constitu¬ 
tional night of election. It is only in the case where the whole 
three have died, or otherwise left the lodge, that a dispensation 
can be granted for an election to supply their place. Because, 
by the regulation granting to them only the Warrant of Con¬ 
stitution, without, at least, one of them to preside, and to 
assume the authority delegated by the Warrant of Constitu¬ 
tion, the lodge is virtually extinct. 

The situation of the three superior officers in the lodge 
differs somewhat in the different rites. In the French rite, 
they are placed in the east, in a triangular form; in the Scotch 
rite, the Wardens are in the west; in the York rite their respec¬ 
tive situations are well known. 

The Senior and Junior Wardens are also officers in an En¬ 
campment of Knights Templar, whose duties are, in some 
respects, similar to those of the Senior Deacon in a symbolic 
lodge. 

Wardens, Grand. The Grand Wardens, who are the assist¬ 
ants of the Grand Master in the government of the Grand 


the pedestals of the two Wardens, are much better represented in the 
French rite. There, two large pillars of bronze, ornamented with net¬ 
work, lily-work, and pomegranates, are placed on each side of the entrance 
of the lodge, in the west, and at their bases are placed two triangular 
tables, at which the Wardens are seated. 

524 



WAR 


LEXICON OF FREEMASONRY. 


WAR 


Lodge, must be Past Masters of skill and good report. In 
the absence of the Grand and Deputy Grand Master, the 
Senior Grand Warden takes the chair, and in his absence, the 
Junior. And, in case of death of the Grand Master, the same 
order of precedence is to be observed, until a new Grand Mas¬ 
ter is elected. 

In visitations, when the Grand Master and his Deputy are 
absent, the Senior or Junior Grand Warden may preside, but 
in this case he acts only as a Deputy, and must be received 
with the honours due to his rank, the Master of the lodge 
sitting on his right hand. 

When a Grand Warden attends in the procession of a pri¬ 
vate lodge, he takes place immediately after the Master of the 
lodge, and two Deacons, with black rods, are to attend him, 
but the Book of Constitutions is not borne before him: this can 
only be carried in a procession where the Grand Master or his 
Deputy is present. 

Warder. An officer in an Encampment of Knights Tem¬ 
plar, whose duties are similar in general to those of the Junior 
Deacon of a symbolic lodge. 

Warrant of Constitution. No assemblage of Masons can 
be legally congregated for work, as a lodge, except under the 
authority of a Warrant of Constitution, granted by some 
Grand Lodge. This regulation has been in existence ever since 
the present organization of Grand Lodges, though formerly, 
a sufficient number of brethren meeting together within a 
certain district, with the consent of the civil authorities of the 
place, were empowered to make Masons, and to practice the 
rites of Freemasonry ; and this privilege was inherent in them 
as individuals: it was, however, on the organization of the 
order in its present form, resigned into the hands of the Grand 
Lodges. 

The Warrant of Constitution is granted to the Master and 
Wardens, and to their successors in office; it continues in force 

525 


WAS 


LEXICON OF FREEMASONRY. 


WEL 


only during the pleasure of the Grand Lodge, and may, there¬ 
fore, at any time be revoked, and the lodge dissolved by a vote 
of that body. This will, however, never be done, unless the 
lodge has violated the ancient landmarks, or failed to pay due 
respect and obedience to the Grand Lodge. 

When a Warrant of Constitution is revoked, or recalled, the 
jewels, furniture, and funds of the lodge revert to the Grand 
Lodge. 

Lastly, as a lodge holds its communications only under the 
authority of this Warrant of Constitution, no lodge can be 
opened, or proceed to business, unless it be present. If it be 
mislaid or destroyed, it must be recovered, or another ob¬ 
tained ; and until that is done, the communication of the lodge 
must be suspended; and if the Warrant of Constitution be 
taken out of the room, during the session of the lodge, the 
authority of the Master instantly ceases. 

It is called a Warrant of Constitution,’^ because it is the 
instrument which authorizes or warrants the persons therein 
named to open and constitute a lodge. 

Washington, George. A prominent Mason, was initiated 
an Entered Apprentice, November 4, 1752, passed to Fellow 
Craft, March 3, 1753, raised to the Sublime Degree of a Master 
Mason, August 4, 1753, in Fredericksburg Lodge, Va. He 
was a Worshipful Master of Alexandria, Va., Lodge No. 22, 
when the lodge received its charter from the Grand Master of 
Virginia, April 26, 1788. At the laying of the corner-stone of 
the Capitol of the United States with Masonic Honours, 
September 18, 1793, George Washington was Master of 
Ceremonies. 

Welcome. It is the duty of every lodge to welcome and 
clothe every worthy and well-qualified brother who visits it. 
That is, to receive him with honours due to his rank, and to 
furnish him, if necessary, with the proper investiture. And a 

526 


WES 


LEXICON OF FREEMASONRY. 


WIN 


particular officer, the Senior Deacon, is directed to see that this 
duty is performed. 

West. In the early ages of the world, the wisdom of men 
was concentrated in the easternmost parts of the earth; and the 
nations which had disseminated themselves along the shores 
of the Mediterranean, to the west of the plains of Shinar, were 
obliged to return towards the East in search of the knowledge 
of their forefathers. The West was then a place of darkness, 
and he who sought light was obliged to leave it and travel to 
the East. In astronomy, there is the same peculiarity in rela¬ 
tion to the course of light. The earth revolves upon its axis 
from west to east. But the sun rises in the latter point, and 
while the eastern hemisphere is enjoying the light of day, the 
western parts of the globe are enveloped in darkness; until, by 
the diurnal revolution of the earth, they are brought towards 
the East, and placed within the influence of the enlightening 
rays of the solar orb. Masons do not forget these facts in 
history and science; and they know that he who, being in the 
darkness of the West, would seek true light, must travel to 
the East. 

White. One of the emblematic colours of masonry, which 
is preserved in the apron and gloves, with which the initiate 
is invested. It is a symbol of innocence and purity. The white 
investiture, as may be seen throughout this work, was a part of 
the ceremonies of all the ancient mysteries. 

Widow’s Son. One of the most illustrious personages in 
masonic history is so called, because he is described in Scrip¬ 
ture as having been '' the son of a widow of the tribe of 
Napthali.” 

Winding Stairs. These constitute an important part of 
the esoteric instruction of masonry. We are told in i Kings vi. 
8 , that they went up with winding stairs into the middle 

527 


WIS 


LEXICON OF FREEMASONRY. 


WOM 


chamber.” Masonic tradition tells that there were fifteen 
steps divided into unequal courses. The English Masons for¬ 
merly said that there were twenty-seven, divided into one, 
three, five, seven, and eleven, but they have now abandoned 
the eleven of the last course, and leave but sixteen. The one 
they refer to the unity of God. 

Wisdom. One of the three principal supports of masonry. 
It is represented by the Ionic column, and the W.*. M.*.; 
because, the Ionic column wisely combines the strength with¬ 
out the massiveness of the Doric; with the grace, without the 
exuberance of ornament of the Corinthian; and because it is 
the duty of the W.’. M.*. to superintend, instruct, and en¬ 
lighten the craft by his superior wisdom. Solomon, King of 
Israel, is also considered as the column of wisdom that sup¬ 
ported the temple. 

Woman. The objection so often made by the fair sex, that 
they are most ungallantly refused an entrance into our order, 
and a knowledge of our secrets, is best answered by a refer¬ 
ence to the originally operative character of our institution. 
That woman is not admitted to a participation in our rites and 
ceremonies, is most true. But it is not because we deem her 
unworthy or unfaithful, or deny her the mind to understand, 
or the heart to appreciate our principles; but simply because, in 
the very organization of masonry, man alone can fulfil the 
duties it inculcates, or perform the labours it enjoins. Free 
and speculative masonry is but an application of the art of 
operative masonry to moral and intellectual purposes. Our 
ancestors worked at the construction of the Temple of Jeru¬ 
salem ; while we are engaged in the erection of a more immortal 
edifice—the temple of the mind. They employed their imple¬ 
ments for merely mechanical purposes; we use them symbol¬ 
ically, with more exalted designs. 

Thus, in all our emblems, our language, and our rites, there 
is a beautiful exemplification and application of the rules of 

528 


WOR 


LEXICON OF FREEMASONRY. 


WOR 


Operative masonry, as it was exercised at the building of the 
temple. And as King Solomon employed in the construction 
of that edifice, only hale and hearty men, and cunning work¬ 
men, so our lodges, in imitation of the great exemplar, demand 
as the indispensable requisite to admission, that the candidate 
shall be freeborn, of a lawful age, and in the possession of 
all his limbs and members, that he may be capable of perform¬ 
ing such work as the Master shall assign to him. 

Hence, it must be apparent that the admission of women into 
our order would be attended with a singular anomaly. As they 
worked not at the temple, neither can they work with us. But 
we love and cherish them not the less. One of the holiest of 
our mystic rites inculcates a reverence for the widow, and pity 
for the widow's son. The wife, the mother, the sister, and 
the daughter of the Mason, exercise a peculiar claim upon each 
Mason’s heart and affections. And while we know that 
woman’s smile, like the mild beams of an April sun, reflects a 
brighter splendour on the light of prosperity, and warms with 
grateful glow the chilliness of adversity, we regret, not the less 
deeply, because unavailingly, that no ray of that sun can illume 
the recesses of our lodge, and call our weary workmen from 
their labours to refreshment. 

Work. See Labour, 

Working Tools. See Implements, 

Worshipful. The title given to a symbolic lodge, and to 
its presiding officer, the Master. Past Masters, after leaving 
the chair, still retain the title of Worshipful. In the French 
rite, the lodge is called '' Respectable,” and the Master le 
Venerable.” See Master of a Lodge, for the duties of this 
officer. 


529 


XER 


LEXICON OF FREEMASONRY. 


YEA 


X. 

Xerophagists. Pope Clement XII. having issued a Bull 
forbidding the practice of Freemasonry, the Masons of Italy, 
who continued to meet, for the purpose of avoiding the penal¬ 
ties of the Bull, called themselves Xerophagists. The word 
means literally dry livers, persons who do not drink, and they 
adopted the title, because they introduced something like the 
principle of total abstinence from intoxicating drinks into the 
institution. 


Y. 

Year of Light. Anno Lucis. The date used by symbolic 
Masons, as being the era of the creation, when Light was 
called into existence by the fiat of the Almighty, and when the 
true principles which distinguish our order first received their 
birth. Masons do not now adopt this era, nor do they any 
longer believe that Freemasonry, as it now appears, is to be 
dated from the creation; but simply, because the great moral 
and religious system, which masonry has preserved amid ages 
of darkness, is coeval with the hour when the Supreme Will 
called light and life into existence. 

York. A city in the north of England, memorable for being 
the place where Freemasonry was officially re-established in 
that kingdom, and the first Grand Lodge formed in 926, by 
Prince Edwin, the brother of King Athelstane, from whom he 
purchased a free charter for that purpose.* 


See this work, p. 168. 

530 




YOR 


LEXICON OF FREEMASONRY. 


ZEN 


York Rite. The Ancient York rite is that practised by all 
English and American lodges, though it has deviated some¬ 
what from its original purity. It derives its name from the 
city of York, where the first Grand Lodge of England was 
held. 

The Ancient York rite originally consisted of but the three 
primitive degrees of Ancient Craft Masonry, but in this coun¬ 
try four others have been added to it; and its degrees, as it is 
at present practised, are as follows: i. Entered Apprentice; 2, 
Fellow-Craft; 3, Master Mason; 4, Mark Master; 5, Past 
Master; 6, Most Excellent Master; 7, Holy Royal Arch, In 
some of the United States, two other degrees are also given, 
in this rite, those of Royal and Select Master. The order of 
High Priesthood is also given, as an honorary degree apper¬ 
taining to the presiding officer of a Royal Arch Chapter. 

The York rite is the mother of all the other rites; from it, 
they have separated as so many schisms: it is the most ancient, 
the most simple, and most scientific, and so far as my knowl¬ 
edge of the other rites extends, with the principal of which I 
am sufficiently acquainted, I may be permitted to say, that it 
is the only one in which the true system of symbolic instruction 
has been preserved. 


Z. 

Zedekiah. The last King of Judah, before the captivity 
of Babylon, in whose reign the Temple was destroyed by 
Nebuchadnezzar. The eyes of Zedekiah were put out, and 
being loaded with chains of brass, he was carried a captive 
to Babylon, where he afterwards died. 

Zenith. That point of the heavens situated immediately 
over the head of the spectator, and which the sun reaches at 

531 



ZER 


LEXICON OF FREEMASONRY. 


ZIx\I 


meridian. The Supreme Councils of the 33d degree of the 
Ancient Scotch rite, do not date their documents as other 
Masons do, from the Orient, but from the Zenith. 

Zeredatha. A town of Judea, 35 miles north of Jeru¬ 
salem, in the clay ground near which, Hiram Abif cast the 
sacred vessels of the Temple. See Clay Grounds. 

Zerubbabel. The grandson, though called by Ezra, the 
son, of Salathiel, who was the son of Jeconiah, King of Judah. 
He was, therefore, of the royal race of David. He was born 
at Babylon, as the Hebrew signification of his name imports, 
and returned to Jerusalem in the beginning of the reign of 
Cyrus, with the sacred vessels of the Temple, which Cyrus had 
committed to his care, as the chief of the Jews who were in 
captivity at Babylon. He laid the foundations of the second 
Temple, and restored the worship of the Lord and the usual 
sacrifices. He is represented by the second officer in the Royal 
Arch degree. The incidents of Zerubbabebs life are also re¬ 
ferred to in several other degrees, such as Knight of the Red 
Cross, Knight of the East, and Prince of Jerusalem. 

Zinnendorf, Rite of. Count Zinnendorf, chief physician of 
the Emperor Charles VI., invented a new rite, which was a 
modification of the Illuminism of Avignon, adding to the mys¬ 
teries of Swedenborg, of which this latter rite was principally 
composed, several things taken from the Scotch, German, and 
Swedish degrees, as well as from Templar Masonry. His sys¬ 
tem consisted of seven degrees, divided into three sections, as 
follows:— 

I. Blue, or St. John's Masonry. —i. Entered Apprentice; 2, 
Fellow-Craft; 3, Master Mason. 

II. Red Masonry. —4, Scotch Apprentice and Fellow-Craft; 
5, Scotch Master. 

III. Capitular Masonry. —6, Favourite of St. John; 7, 
Elected Brother. 

Zinnendorf died in the year 1800, having attempted, without 
success, to introduce his system into England. 

532 






















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